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ODD FELLOWS 

MONITOR AND GUIDE, 

CONTAINING 

HISTORY OF THE DEGREE OF REBEKAH, 

AND ITS TEACHINGS, 

EMBLEMS OF THE ORDER, 

ACCORDING TO CLASSIFICATION OF SOVEREIGN GRAND LODGE, 

AND 

TEACHINGS OF RITUAL, 

as understood by obligated odd fellows, and their wives, 
daughters and sisters. 

Also, The Patriarchs Militant. 



. REVISED, ENLARGED AND ILLUSTRA 






y by 

REV. T.G. BEHARRELL, LL. D.—P. H. G. P.— P. G. F. 

AND 

P. G. R. to S. G. L. I. 0. F. 

AUTHOR OF " The Beotherhood." 



SOLD ONLY BY SUBSCRIPTION. 



INDIANAPOLIS: 

ROBERT DOUGLASS. 

1888. 



^b 






Entered according to Act of Congress in the year 1876, by 

REV. THOMAS G. BEHARRELL, 
In the Office of the Librarian of Congress at Washington. 



Entered according to Act of Congress in the year 1881, by 

Rev. THOMAS G. BEHARRELL, 
In the Office of the Librarian of Congress at Washington. 



Entered according to Act of Congress in the year 1888, by 

Rev. THOMAS G. BEHARRELL, 
In the Office of the Librarian of Congress at Washington. 



DEDICATION 



TO THE 

DAUGHTERS OF EEBEKAH 

OF THE 

INDEPENDENT ORDER OF ODD FELLOWS WITHIN 

THE JURISDICTION OF 

THE SOVEREIGN GRAND LODGE, 

I DEDICATE THIS 

REVISED, ENLARGED AND ILLUSTRATED 

MONITOR AXD GUIDE, • 

WITH THE EARNEST HOPE THAT IT WILL PROVE 

A MEANS OF EXTENDING 

THEIR KNOWLEDGE OF THE ORDER 

AND FASTENING THEM MORE FULLY TO OUR 

GREAT FRATERNITY. 



T. G. R. 



INTRODUCTION. 



The success which my first volume, the " Brotherhood," issued! 
about fifteen years ago, has met, and the high encomiums passed 
upon it by my brethren of high rank in the Independent Order 
of Odd Fellows of America, as well as its extensive circulation,, 
have induced me to send forth this volume, which I entitle the- 
"Monilor and Guide" and in which I give the emblems of the 
Order according to the present classification, and a more exten- 
sive presentation of the lessons the emblems are intended to teach, 
to Odd Fellows and their wives. 

I present the history of the Degree of Kebekah, giving its- 
origin, with a reference to some of the beauties of this grand 
adjunct to Odd Fellowship, which does indeed unfold the mys- 
teries of our Order to the wives of its members, and discloses the- 
grand objects of our Fraternity. Since the legislation of the 
Grand Lodge of the United States in 1868, there has been a sepa- 
rate organization of this branch of the Order under charters by the- 
State Grand bodies. In 1872 there was an enactment of the G. L. 
of the U. S. requiring reports of Kebekah Lodges to their respect- 
ive State Grand bodies and from the several Grand bodies to the- 
G. L. of the U. S., and although this department of Odd Fellow- 
ship is yet in its infancy it is destined to become a great power irk 
our beloved Order, and hence we conceive the propriety of such 
a book as the one we are sending out, designed especially for our 
women . 

In this book we give the history of Bible women for the con- 
sideration of the Daughters of Kebekah, that they may observe 
the virtues they practiced and imitate them. We have also given 
the biographies of Bible men, which will afford, with the other- 
departments of the book, a subject for thought and examples to 
follow in the performance of life's work and meeting its responsi- 
bilities. (5) 



INTRODUCTION TO REVISED EDITION, 



Because of the extensive growth of the Order and the large pro- 
portions it has assumed, with the favor the Monitor and Guide 
iias met with since it was issued, I have thought it proper to re- 
vise the book and adapt it to the changes that have occurred in 
the Fraternity. It is therefore continued as a text-book, and will 
now be accepted as a Monitor and Guide for Odd Fellowship as it 
now is. 

The Sovereign Grand Lodge has changed the degrees to three 
in number from five, and named them in accordance with the 
principles composing our motto, Friendship, Brotherly Love and 
Trut'h, and it has also adopted a chart, which is to be a part of 
the supplies and furniture of a Lodge-room, and with which the 
•emblems and their signification are displayed. The emblems are 
now to be given to the graduate or the recipient of the mysteries of 
the Degree of Truth all at the same time. We have in our text-book, 
as we present it now, the Initiatory Degree, followed by the degrees 
in regular order, with a presentation of the principles and work of 
the same ; also, the degrees of the Encampment branch of Odd 
Fellowship, Patriarchal, Golden Eule and Koyal Purple, and we 
bespeak for our publishers the patronage with which they have 
been favored during the last four years. 

With a sincere desire to do good and benefit the Fraternity of 
Odd Fellows, with which we have been identified many years, we 
now commit this feeble barque to the waves. T. G. B. 

(6) 



TABLE OF CONTENTS. 



PART FIRST. 

CHAPTEK I.— The Degree of Rebekah. 

Woman's Position and Influence — A Practical Illustra- 
tion — Order of Odd Fellows Adapted to Woman — The 
Motto— The Corner Stone— The Work of Odd Fellows 
— Origin of the Degree of Kebekah — Author of it — Kit- 
ual of the Degree — An Epitome of Odd Fellowship — 
Name of Degree — Woman Adapted to Odd Fellowship 
— Woman's Proper Sphere — Odd Fellows' Wives should 
Attain the Degree — It Benefits Woman — It Invites Hu- 
manity — Woman Eesponsible for Public Sentiment and 
Morals of the Community — Woman as a Wife, Mother. 
Daughter, Sister — Woman for Benevolence — The Insti- 
tution Needs her Influence and Power *.... 13 

Emblems of Degree of Rebekah. 

Beehive 38 

Moon and Stars 39 

The Dove 40 

CHAPTEE II.— The Initiatory Degree 43 

CHAPTEK III.— Degree of Friendship 48 

CHAPTEK IV.— Degree of Brotherly Love 53 

CHAPTER V.— The Degree of Truth. 58 

CHAPTEK VI.— Emblems of Subordinate Lodge. 



8 CONTENTS. 

INITIATORY DEGREE. 

The All-Seeing Eye 60 

The Links 62 

Skull and Cross Bones 64 

Scythe 66 

DEGREE OF FRIENDSHIP. 

Bow and Arrows . 68 

Quiver 69 

Bundle of Sticks ...... 69 

DEGREE OF LOVE. 

The Axe . 71 

Heart and Hand 72 

The Globe 73 

The Ark +... 74 

Serpent 75 

DEGREE OF TRUTH. 

Scales and Sword 77 

Bible 78 

The Hour-glass 79 

The Coffin , 80 

CHAPTEE VII.— Encampment Odd Fellowship 81 

CHAPTER VIII— Patriarchal Degree 83 

CHAPTER IK.— Golden Rule Degree 84 

CHAPTER X.— Royal Purple Degree 85 

CHAPTER XI.— Emblems of Patriarchal Odd Fellowship. 

The Three Pillars 86 

The Tents 87 

Pilgrim's Scrip, Sandals and Staff. 89 

The Altar of Sacrifice 91 

Tables of Stone, Cross and Crescent 94 

The Altar of Incense 96 

CHAPTER XII.— In God We Trust. 98 

CHAPTER XIII;— Our Motto: Friendship, Love and Truth..... 100 
CHAPTER XIV.— A Token. 

The Rainbow.... 108 



CONTENTS. 9 

CHAPTER XV.— A Token. 

The Bod of Moses... ~ 112 

CHAPTER XVI.— A Memento. 

The Bundle of Sticks 115 

CHAPTER XVII.— The Breastplate of Judgment 118 

CHAPTEB XVIII.— Fraternity .' 122 

CHAPTER XIX.— Principles of Odd Fellowship. 

God's Fatherhood and Man's Brotherhood 124 

Care for others 124 

Trust in God 125 

Charity 125 

Mutual Relief 126 

Friendship 126 

Love 127 

Truth 127 

Faith, Hope and Charity 128 

Hospitality 128 

Toleration 128 

Rest 129 

CE^PTER XX.— The Fading Leaf. 130 

CHAPTER XXI.— Thomas Wildey 134 

CHAPTER XXII.— Origin, Growth, and Present Status of the 

Order 136 

CHAPTER XXIII.— A Plea for Secret Societies 145 

CHAPTER XXIV.— Our Obligations 14B 



PAET SECOND. 

The Patterns of the Bible Women. 

CHAPTER I. -Eve our Mother 151 

CHAPTER II.— Sarah, Wife of Abraham 154 

CHAPTER III.— Hagar, the Handmaid of Sarah 156 

CHAPTER IV.— Rebekah, Wife of Isaac 159 

CHAPTER V.— Rachel, the Wife of Jacob 162 



10 



CHAPTEK 


VI, 


CHAPTER 


VII, 


CHAPTER 


VIII.- 


CHAPTER 


IX. 


CHAPTER 


X, 


CHAPTER 


XI.- 


CHAPTER 


XII. 


CHAPTER 


XIII, 


CHAPTER 


XIV, 


€PIAPTER 


•xv. 


CHAPTER 


XVI, 


CHAPTER 


XVII, 


CHAPTER 


XVIII, 


CHAPTER 


XIX- 


CHAPTER 


XX, 


CHAPTER 


XXI, 


CHAPTER 


XXII, 


CHAPTER 


XXIII. 


CHAPTER 


XXIV, 


CHAPTER 


XXV, 


CHAPTER 


XXVI. 


CHAPTER 


XXVII, 


CHAPTER 


XXVIII, 


CHAPTER 


XXIX, 


CHAPTER 


XXX, 


CHAPTER 


XXXI, 


CHAPTER 


XXXII. 


CHAPTER 


XXXIII. 


CHAPTER 


XXXIV. 


CHAPTER 


XXXV. 


CHAPTER 


XXXVI. 


CHAPTER 


XXXVII. 


CHAPTER 


XXXVIII. 


CHAPTER 


XXXIX. 



CONTENTS. 

-Miriam, the Virgin Prophetess 166 

-Jochebed, the Mother of Moses 168 

-Zipporah, the Wife of Moses,. 171 

-Five Daughters of Zelophehad 176 

-Rahab, the Inn Keeper 178 

-Jael, the Wife of Heber 181 

-Jephthah's Daughter 184 

-Wife of Manoah 187 

-Delilah, Wife of Samson 190 

-Naomi, Wife of Elimelech 192 

-Ruth, Wife of Boaz . 195 

-Hannah, the Mother of Samuel 202 

-Miehal, the Wife of David ... 207 

-Abigail, the Carmelite , 212 

-Rizpah, Secondary Wife of Saul..... 216 

-Bathsheba, Mother of Solomon 218 

-Queen of Sheba 223 

-Wise Woman of Abel 227 

-Widow of Tekoah 229 

-Widow of Zarephath 234 

-Widow of Obadiah 238 

-Vashti, the Queen 241 

-Queen Esther 243 

-Anna 255 

-Mary, Mother of Jesus ,. 258 

-Mary, Wife of Cleopas 263 

-Mary, the Sister of Lazarus 268 

-Mary, Mother of John Mark 273 

-Mary Magdalene..... 277 

-Widow of Nain 282 

-Woman of Samaria... «, 286 

-The Syro-Phenieian Woman 289 

-Dorcas,' or Tabitha...".,.-... 293 

-Lvdia of Thvatira 298 



CONTEXTS. 



11 



PART THIRD. 

Bible Men, our Worthy Examples. 

CHAPTER I.— Enoch, who Walked with God 301 

CHAPTER II.— Abel, who was Murdered by Cain 304 

CHAPTER III.— Melchizedek, King of Salem 309 

CHAPTER IV.— Job, celebrated for Patience 313 

CHAPTER V.— Abraham, the Father of the Faithful.... 317 

CHAPTER VI.— Isaac, Son of Promise 322 

CHAPTER VII. -Jacob, the Strong-minded Patriarch 326 

CHAPTER VIII.— Lot, the Kinsman of Abraham.., 330 

CHAPTER IX.— Reuben, Jacob's eldest Son 333 

CHAPTER X. — Levi, whose tribe was consecrated to God 337 

CHAPTER XL— Joseph, the beloved Son of Jacob. ........ 342 

CHAPTER XII.— Joshua, the Successor of Moses 347 

CHAPTER XIIL— Eleazer and Phinehas.... 352 

CHAPTER XIV.— Samson, the Prodigy of Human Strength 357 

CHAPTER XV.— Barak..., ,. 362 

CHAPTER XVI.— Samuel 3C6 

CHAPTER XVIL— David and Jonathan 371 

CHAPTER XVIIL— The Good Samaritan 379 



PART FOURTH. 

Patriarchs Militant. 

CHAPTER I.— Prefatory. 384 

CHAPTER II.— Uniformed Patriarchs 387 

CHAPTER III.— Legislation 397 

CHAPTER IV.— Degree 399 

CHAPTER V.— Action of Sovereign Grand Lodge, 

in September, 1887 400 



PART FIRST. 



CHAPTER I. 

THE DEGREE OF EEBEKAH. 

It has long been considered among men that by far 
the best part of our physically developed humanity 
are the women, and it is no wonder that a fraternity 
like Odd Fellowship, recognizing woman's great mis- 
sion, and the adaptness of the association to her na- 
ture, should provide a degree especially for her. 

The Apochryphal Scriptures tell us of a great king, 
who made a feast to a thousand of his lords and no- 
bles. In the midst of the feast he provided a ban- 
quet of great splendor, and at the banquet he asked 
the question of his distinguished guests, Which is the 
strongest, wine, the king, or woman? Three of his 
princes ventured an answer under the promise from 
their sovereign that he who should give the best answer, 
or support his position with the strongest arguments, 
should drink from a golden cup, wear a silken tiara, 
and be in great honor. The first answered that wine 
is the strongest, and supported his position with goo3 
argument. The second answered, "The king is the 
strongest," and in a flattering manner spake of kingly 
authority, insomuch that the king acknowledged his 



14 MONITOR AND GUIDE. 

obligation to him for maintaining so grandly the honor 
of the throne. The third said, "Woman is the strong- 
est," and in such an ingenious manner did he present 
his argument in favor of his position, and in addition, 
gave such a striking maxim, that the king lost no 
time in deciding in his favor. 

The position and influence of woman has always 
been wonderful; from the time that Adam looked 
upon the fair form of his helpmeet in the Garden of 
Eden, until now, woman is the greatest power in the 
world. I say again it is no wonder that the associa- 
tion of Odd Fellows, engaged in their work of frater- 
nizing mankind, should seek her assistance. 

The objects, aims, principles and teachings of the 
Order are such that, when fully understood, they will 
captivate woman. Lodges of Odd Fellows are formed, 
and in them men are banded together to do what it is 
natural for woman to do. The leading principles of 
our Order are but the innate principles of woman's 
nature. 

The acknowledged motto of the Order of Odd Fel- 
lows is "Friendship, Love and Truth." The first 
great general principle is " Care for others." The Or- 
der teaches that no one has a right to live simply for 
himself. No one has a right to enjoy the blessings of 
the common Father alone, or to shut up his bowels 
of compassion towards the needy and distressed of 
earth. Selfishness, the great sin of our humanity^ 
should be avoided, and benevolence, the great princi- 
ple of our Fraternity, should be practiced. The so't] 
of human nature needs plowing and cultivating, that 
all noxious weeds may be destroyed, and plants be 
nurtured that will yield an abundant harvest of good. 



DEGEEE OF EEBEKAH. 15 

The great corner-stone of Odd Fellowship is Fra- 
ternity, a true fraternity in the family of man. On 
this corner-stone as a solid basis the whole superstruc- 
ture securely rests, and will continue to rest until 
time shall be no more. 

There has of late years been a grand manifestation 
of this in the quick and hearty responses given to the 
calls made from Chicago and Wisconsin cities, when 
visited by calamitous fires, also from Shreveport and 
Memphis, when visited by that terrible scourge, yel- 
low fever, and by the Western States and Territories 
still more recently, when desolated by grasshoppers. 

The maxim of Odd Fellowship, "We visit the sick, 
relieve the distressed, bury the dead, and educate the 
orphan," has touched the feelings and stirred up the 
tender heart of woman ; and the work of our Order, 
as set forth in the annual reports of the G. C. S. of the 
Sovereign Grand Lodge, has exhibited to our 
American women, and to the women of the world, 
what our Order is accomplishing. 

At the session of the Sovereign Grand Lodge, 
held in September, 1887, in the city of Denver, Col- 
orado, the Grand Corresponding Secretary reported 
53,634 brothers relieved; 360,385 weeks benefits 
paid; 6,126 widowed families relieved ; 5,65*7 broth- 
ers buried; §1,378,427.98 paid for the relief of 
brothers ; §137,106.79 paid for the relief of widowed 
families; §15,407.70 paid for the education of 
orphans; §353,880.64 paid for burying the dead; 
§112,852.83 paid for special relief. 

The total relief paid during the calendar year 
1886, was §1,997,675.94. 



16 MONITOR AND GUIDE. 

The women being quick to see the benefits of 
Odd Fellowship, no wonder they were led to give it 
their influence and help. 

There was an effort made early in the history of our 
Order by P. G. C. of the G. L. of the U. S., Bro. I. 
D. Williamson, to institute a ladies' degree, but ac- 
cording to his own statement in a letter to James L. 
Eidgely, G. C. and B, S. of the G. L. of the U. S., 
it was unsuccessful. And in giving the origin of the 
degree it is proper to state that in the year 18J3 sev- 
eral papers of wide circulation attributed this degree, 
as to its authorship, to Bro. Williamson. His atten- 
tion was called to the matter by the G. C. and R. 
Sec. , to whom he wrote the following letter : 

Cincinnati, Jan. 30, 1874. 
Dear Ridgely : — I thank you for calling my attention to the mat- 
ter above noted, and I respond by saying, I did not write the Rit- 
ual of the Degree of Rebekah, neither did I see it, or have any 
knowledge of it, until it appeared in the Degree Book. The truth 
is,, some years previous to the adoption of this degree, I made an 
unsuccessful effort in the G. L. of the U. S. to procure the adop- 
tion of a ladies' degree, but Bro. Colfax succeeded where I had 
failed, and to him and not to me the credit belongs. 

(Signed) I. D. Williamson. 

This would have been sufficient to have settled the 
matter, but the editor of the Heart and Sand, pub- 
lished in New York, addressed a letter of inquiry to 
Bro. Colfax, who answered, and his letter was pub- 
lished in that excellent paper, as follows : 

South Bend, Ind., Feb. 3, 1874. 

Ed. Heart and Hand : — In answer to your inquiry I will state 

that it is impossible that Bro. Williamson should have claimed that 

he Wrote the Degree of Rebekah and submitted it to Bro. Colfax, 

who accepted it, advocated it, and caused it to be adopted. Any 



DEGREE OF EEBEKAH. 17 

such report is a pure invention, without the slightest foundation in 
fact ; and I am sure that Bro. Williamson, whose services to our 
Order are too eminent to need any untrue allegations in his behalf, 
never gave any such rumor the slightest currency or encourage- 
ment. 

At the session of the G. L. of U. S. in 1850, I was appointed 
chairman of a committee to prepare a degree to be conferred on the 
wives of Odd Fellows, and was instructed to report it at the next 
session, 1851. I wrote the lectures of the degree in July and 
August, 1851, exactly as they appear now in the charge-book, and 
without consultation with any one, or suggestions from any quar- 
ter. 

In regard to the working of the degree, I received valuable sug- 
gestions from a P. G. in Maryland, who, I think, has since de- 
ceased. A few of these suggestions I adopted in a modified form, 
but the most of them were inappropriate, and were not considered. 
I have often expressed a regret that the degree had not been pre- 
pared by Bro. Ridgely, Bro. Williamson, or some other brother, 
who would doubtless have performed the work more ably. But the 
duty was assigned t© me by the G. L. of U. S., and I performed it, 
as I have all other duties, to the best of my ability, and I am glad 
to state that, despite the fears expressed while its adoption was 
pending, it is to-day the best-kept secret of Odd Fellowship. 

Fraternally yours, Schuyler Colfax. 

This degree was adopted at the session of the G. L. 
in 1851, but for two years it had been mooted and 
strongly urged upon the attention of the Grand Lodge 
by State jurisdictions. The G. L. and G. E. of Indi- 
ana through their Representatives urged it very strong- 
ly in accordance with the instructions they had re- 
ceived. The G. L. of the U. S. appointed a select 
committee to consider the propriety of adopting such 
a degree, and appointed Representative Colfax one of 
that committee. The other two were P. G. Sire Ken- 
nedy of New York and Judge Larue of New Orleans. 
The last two named members of the committee made 
2 



18 MONITOR AND GUIDE. 

a majority report, unfavorable to the formation of a 
degree for ladies. They were men of extensive influ- 
ence and power in the G. L. of the U. S. , and their 
opposition made it look dark for the enterprise to its 
friends. Representative Colfax was unwilling to sur- 
render his cause, and he presented to the G. L. a mi- 
nority report. There was considerable discussion on 
these reports, and able advocates joined Bro. Colfax. 
The vote at length was reached and the majority re- 
port was rejected, while the minority was adopted. 

Schuyler Colfax was made the chairman of the 
■committee to prepare the degree, and was required 
to report it at the next session that it might be acted 
upon. Consequently, in September, 1851, the degree 
was reported by Bro. Colfax, who had prepared it, 
according to his own statement, in the months of July 
and August. The degree was adopted, as its ritual 
was given in report, by a vote of 47 to 37. This was 
highly complimentary to its distinguished author. 
The author of this degree has been enjoying the 
honor of producing it for. twenty-four years, and as it 
is becoming more and more popular he will continue 
for years to come to be honored. With the hold that 
Odd Fellowship has now upon woman, we are dis- 
posed to think this degree will last to the end of time, 
hence the name of Schuyler Colfax will descend with 
it. When making his report at the next session of 
the Grand Lodge of Indiana he acknowledged his 
obligations to his distinguished colleagues, as also to 
other members of the G. L. of the U. S. , for their 
assistance in securing an acceptance of the degree for 
ladies. 

The Ritual of this degree was pronounced beauti- 



DEGREE OF EEBEKAH. 19 

ful by many distinguished men in the Order, and a 
grand addition to the literature v of Odd Fellowship — 
an honor to the head and heart of its composer. It 
is pure and elevating in its sentiments, and eloquent 
in its style and matter. One of the periodicals of the 
Order of that day commented on it thus : " No de- 
gree, not even the Royal Purple, excels this excellent 
production of Bro. Colfax, and we may say with due 
•consideration, that the wife of an Odd Fellow who 
fails to obtain it will sacrifice an opportunity to learn 
the spirit that unites our Fraternity, as well as a lit- 
erary treat of no small magnitude." And another 
says : "An Odd Fellow who after hearing the degree 
refuses to assent to its beauties, and to the grand and 
just rank it assigns to woman, shows that he has yet 
to learn the true value of woman's affections, the de- 
votion and disinterestedness natural to her." 

It was well said by Pleasant A. Hackelman, a Grand 
Representative to whose influence in the Grand Lodge 
Bro. Colfax acknowledges especially his indebtedness 
for bringing about the adoption of the degree, " It 
deserves the encomiums bestowed upon it." 

The Degree of Rebekah is an epitome of Odd Fel- 
lowship in all its parts, and a lady who receives it and 
appreciates it properly comprehends the institution. 
Yes, she knows what Odd Fellowship is. 

It is likely the author of this degree gave it the 
name of Rebekah because the practical workings of 
the Order are so much like the tender and consider- 
ate Rebekah's action when at the well of Nahor, where 
she first looked upon Eleazer, the faithful servant of 
Abraham. Like other young women of that day, she 
was accustomed to carry water from the well. She 



20 MONITOE AND GUIDE. 

reached the well in the evening just after Eleazer had 
arrived, and as she neared it her beautiful eye fell 
upon the old traveler waiting to quench his thirst and 
water his wearied camels. He was covered with the 
dust of travel, and his camels were jaded. She heard 
him say, "Let me, I pray thee, drink a little water of 
thy pitcher, and water my camels. " She made no de- 
lay, but hurried to the well and drew water from it, 
and with her pitcher full she said, " Drink, my lord,, 
and I also will draw water for thy camels. " She thu& 
ministered to the wants of the wearied stranger, and 
after his present wants were relieved., she urged him 
to tarry all night at her father's house, as there was 
plenty of room, and moreover an abundance of prov- 
ender for the camels. 

Kenned woman is peculiarly adapted to the work of 
Odd Fellowship. She can enter a room of sickness 
and approach the couch of a sufferer with love beam- 
ing in her eye, and the sympathy of her heart marked 
in her every feature. To a sufferer a kind-hearted 
and gentle woman will always be recognized as an 
angel of mercy. She can watch, if it is necessary, 
through the weary hours of a night or a succession of 
nights. She can administer faithfully the prescrip- 
tions of the family physician. She can press softly 
the throbbing pulse. She can calm the troubled soul,, 
even under the delirium of fever. With a soft hand 
she can soothe the aching brow, and send a thrill of 
pleasure all through the failing frame. She can kin- 
dle the almost extinguished fire of life, and with the 
sweetness and love of her nature detain for awhile the 
immortal spirit on the mundane shore of the mystic 
river. Woman seems to possess the strange ability of 



DEGREE OF EEBEKAH. 21 

furnishing oil to the almost empty lamp of life as it 
flickers in its socket. 

It has been said correctly our Order places woman 
where she properly belongs, in the highest sphere of 
earthly intelligences. Her nature, her qualities and 
her effectiveness for doing good among mankind, are 
recognized and fully appreciated, and no one can read 
what has been communicated by the authors of our 
Manuals touching the Degree of Rebekah without re- 
alizing this ; and to all ladies who have assumed the 
obligations of the degree, and have been instructed in 
its workings, we appeal. 

Does not Odd Fellowship make woman's destiny a 
high and holy one? It declares that she is to stand 
first in the domestic circle. She has the moulding 
and training of junior members of that circle in her 
hands ; ah, more than that ! her influence is unbounded 
over those advanced in years and in experience. 

Woman has the capacity to hunt up and discover 
the secret springs of human action. She is destined, 
under the Supreme Ruler of the Universe, to govern 
this world of ours. God has made it her duty, and 
man acquiesces in the divine fiat, while he recognizes 
woman's destiny. To woman we know it is natural, 
when other duties will admit of it, to obey the " Com- 
mand of our laws," " Visit the sick, relieve the dis- 
tressed, bury the dead and educate the orphan." And 
she does it quietly, prompted by the finer feelings and 
sympathies of her gentle nature. It is asserted by ex- 
tensive tourists of the world, that in all the lands they 
have visited, woman's nature and feelings are the same. 
They are obliging, humane and sympathizing ; there 
is a tendency to cheerfulness and modesty, and to prac- 



22 MONITOE AND GUIDE. 

tices of generosity. Woman seems always disposed to 
benevolence, and ready to meet the wants, if in her 
power, of those who are in necessity. We are glad to 
have her associated with us, and to her we will always 
look for help in keeping the Order in a flourishing 
condition ; and we must have her associated with us 
in our work, and especially the wives of our members. 

There are a few wives of advanced Odd Fellows 
who have not become Daughters of Rebekah for some 
reason. In some instances it is because the husband 
has not suggested to his wife the propriety of connect- 
ing herself with us, and learning what Odd Fellowship 
is. We want the wife of every Odd Fellow to know 
what we are doing in the Fraternity, and secure their 
interest in our welfare. It will not be difficult for us 
to impress the hearts of women who have assumed 
the obligations of the Degree of Rebekah and have 
been instructed by its beautiful ritual ; for to them 
that ritual has unfolded so clearly the aims and work 
of the Order that they have been led to enter heartily 
into it. If the wives of Odd Fellows who have not. 
yet taken the degree have prejudices which keep them 
from associating with us, let them lay aside their ob- 
jections long enough to enter the Order and see what 
it is. If they do not wish to be active members of a 
Rebekah Lodge, they can refrain and yet be faithful 
to their obligations to secresy as it regards the work 
of the degree, or the means of making themselves 
known to each other and securing the privilege? of 
the Lodge. 

The unfortunate condition of many of the wives' of 
Odd Fellows is this : Their husbands remain ini' \- 
tory members, never advanced in the degrees, or if 



DEGREE OF EEEEKAH. 23 

they do advance, do not attain the Fifth or Scarlet 
Degree, and they are not entitled to the Degree of 
Kebekah. We claim that on the part of any Odd 
Fellow this is doing injustice to his wife. When any 
married man is giving his time and attention to our 
Order, his wife has a right to know what the institu- 
tion is. She knows on the night of the meeting of 
the Lodge where her husband is, if he is a regular at- 
tendant, and she has seen some of the practical work- 
ings* of the Order, in the attendance of its members 
upon the sick. It may be in her own home, when her 
husband was sick, she has observed the tender care 
and solicitude of the brotherhood. She may have had 
the benefits allowed her husband week after week 
during his sickness, placed in her hands to meet the 
family wants, when the usual earnings were cut off, 
and it is reasonable to suppose that she desires to 
know something more fully of the character of this 
institution which has thus blessed her. 

It is quite reasonable to suppose that a woman thus 
blessed by the workings of the Order would be glad 
to know still more and be engaged herself in such 
acts of kindness and benevolence. The husband 
should place himself in a position, by advancing in the 
Order, that she can become a Daughter of Rebekah. 
It would become her to walk, as woman is accustomed 
to walk, with a firm and steady step in this path — to 
meet the wants of sufferers, and especially those of 
our own membership — their wives or children — or the 
widows of fallen brothers and their orphan children. 
How many women are kept out of our work for 
want of elegibility, by their husbands failing to reach 
the top round of our ladder. In this way a great 



24 MONITOR AND GUIDE. 

many sorrows are not assuaged that might be, and 
the wounds of many an afflicted one are undressed. 
Wives of Odd Fellows claim your rights and secure 
the Degree of Rebekah. Then leave the bowers of 
pleasure, where all is joyous and happy, and go with 
us to minister to the suffering. Go from your home 
of peace and plenty and happiness to the chamber of 
sickness, and if need be, watch through the long dreary 
hours of the night by the couch of the sufferer. Go 
feel that beating pulse by pressing the wrist, and 
speak words of tenderness that will calm the wild 
commotion of delirium ; with the tender and affection- 
ate words of a kind friend, give consolation and com- 
fort to that dying one ; wipe the cold death sweat from 
the pale forehead, and as death comes on close the 
lids over the film-covered eye balls. We all must 
die, and may need such service for ourselves from 
some brother or sister of our common humanity 
taking the place of an absent mother, sister, wife or 
daughter. 

The fraternity of Odd Fellows from its origin has 
contemplated the benefit of women and their children, 
and a married man who has become an Odd Fellow 
has had some reference to the interests of his wife 
and children, if there are children in his family circle, 
and I suppose almost every unmarried Odd Fellow 
has had reference to the daughter of some worthy man, 
who will become his wife. 

The Order proposes, in case of sickness, to furnish 
a minister from amongst its votaries who will share 
the labor with the wife of taking care of the invalid. 
If the sickness is continued and the source of supply 
or family maintenance is cut off, the Order places 



DEGREE OF EEBEKAH. 25 

fi-om her treasury, in the hand of that woman, not as 
a charity, but as a right belonging to her, an amount 
that will enable her every week during her husband's 
sickness to meet the family wants, and if his sickness 
ends in death, it places in her hands the necessary 
funds to meet the expense of his funeral. The Order 
thus fulfills an agreement between herself and her 
members. 

The Order also proposes to watch over and care for 
the widows of her deceased members ; to look after 
the orphan children and see that they are clothed and 
educated. For there is a fund found in every Lodge 
denominated the "Orphan Fund," and it is strictly 
guarded, so that Lodges are able, when demand is 
made upon them, to render help in clothing and edu- 
cation of orphans. 

Odd Fellowship proposes to the widow to be as an 
husband to her, and a father to her fatherless children. 
If the widow is a Daughter of Rebekah, the Noble 
Grand of the Lodge gives her all the instruction re- 
garding the degree that was formerly given her by 
lier husband. The wives and children of every Odd 
Fellow have claims upon every member of the Order, 
and those claims are freely acknowledged. - 

The mission of an Odd Fellow is to do good, and 
we are banded together to stimulate each other to 
kind offices. It has often been said of woman her 
work is to do good, it is natural to her. Benevolence 
is spontaneous with woman. When woman, then, is 
connected with our Order, she has only to follow the 
promptings of her kind nature, the innate desires and 
feelings of her own warm heart 

The Order of Odd Fellowship is destined to per- 



26 MONITOR AND GUIDE. 

form an important work in bringing separated human- 
ity back to unity, in destroying selfishness and estab- 
lishing among mankind an acknowledged Fatherhood 
of God and Brotherhood of Man. Woman is needed 
to act with our Order, as she does in the various re- 
ligious and benevolent associations of the day, for the 
accomplishment of their ends. 

There is a wonderful difference between woman in- 
Pagan lands and civilized and Christian countries — 
civilization and Christianity elevate woman, while 
Paganism degrades her. All the benevolent societies 
of the day aim to elevate and dignify woman, to place 
her in her proper sphere, and attach all the impor- 
tance to the sex that properly belongs to it. This is 
especially true of the Independent Order of Odd Fel- 
lows. • We make woman the equal of the sterner sex ; 
nay, we agree that they are our superiors in sympathy, 
kindness and good deeds of all kinds. We put wo- 
man first on the track of the sorrowing, the disconso- 
late and afflicted. 

Woman, we own, possesses a power beyond the* 
power of man in working up and successfully prose- 
cuting reforms, and in systematically and promptly 
meeting the wants of the distressed and suffering. 
During the late war they were very effective in the- 
Sanitary and Christian Commission efforts. They 
secured supplies with wonderful facility — visiting hos- 
pitals and ministering to their inmates. We remem- 
ber that women went to battle-grounds and camp 
hospitals, and with soft hands and tender hearts met 
the wants of the wounded and dying ; ah ! and many 
a dying soldier was reminded by their ministrations- 
of an absent wife, mother, daughter or sister, and 



DEGEEE OF EEBEKAH. 27 

from the dying soldiers they received the last messages,, 
and sent them to the dear ones at home. 

Woman is largely responsible for public sentiment, 
because of her influence over the other sex. The hus- 
band, son, father and brother can be influenced for 
good by the wife, sister, mother and daughter. And 
this is especially true as to woman's influence over 
childhood. When the heart is tender and fresh, wo- 
man has it almost all to herself, and every touch of 
her influence is like a letter stamped in the everlast- 
ing rock. 

It has been said, you may commit a man to any re- 
form, but unless you convert his wife, sooner or later 
she will outwit you ; and this is one grand reason why 
the wife of every Odd Fellow should become a Daugh- 
ter of Rebekah, and learn the principles and teachings 
of the Order, that she may know what we are doing 
and how we are doing it. The Odd Fellow husband 
needs her hearty co-operation, and he will generally 
have it if she only knows what Odd Fellowship is. 
There is an old French proverb that reads as follows : 
" What woman wills God wills." If they know the 
wants of others, and feel them, they will meet them 
with the blessings of the Supreme Ruler attending 
their efforts. 

Next to the important relationship of wife is that 
of mother, and with reference to our institution of 
Odd Fellowship we may look at it. To every man 
yet in single life the mother, *if living, is the nearest 
and dearest earthly friend, and to the married man 
who is happy in the choice he has made of one to- 
walk the pathway of life by his side, the mother is the 
next best friend. Nature demands the most tender 



"28 MONITOR AND GUIDE. 

regard on the part of the mother for her offspring, 
and this demand is universally acknowledged, and it 
is, as a demand, spontaneously replied to, not only in 
humanity but all through animal nature, for we be- 
liold the offspring of all naturally turning with tender 
feelings to the mother. 

The Decalogue, or Ten Commandments, contains a 
law that merits a hearty response in children whose 
nature is not perverted, viz : " Honor thy father and 
thy mother that thy days may be long in the land 
which the Lord thy God giveth thee." It is more 
than intimated that a mother can not forget her nurs- 
ing child, or the child she has borne, cared for and 
watched over in infancy and childhood. She will 
have compassion upon her own offspring. The son 
or daughter may become vicious or profligate ; they 
may lose respect for self and relatives ; they may even 
violate the laws of God and of their country ; they 
may be arraigned at the bar of justice, tried, con- 
victed, and yet the mother will not forsake them. 
Though all others forsake them she will cleave the 
closer. Ah ! yes, she will love them even in their 
disgrace. Maternal love surpasses the love of every 
other relationship, and the inspiring Spirit refers to it 
as coming nearer to a proper illustration of the love 
of God to man than anything else. And this love of 
a mother for her offspring is not peculiar to enlight- 
ened and Christian countries, but even in the pagan 
world it is to be seen. 

There is an intensely interesting circumstance re- 
corded in Jewish history which has scarcely a paral- 
lel among mankind. A mother of two sons, and 2 
wife of the first king of Israel, had a demand madt 



DEGREE OF REBEKAH. 29 

upon her when in widowhood for her two sons, that 
they might be pat to death to appease the wrath of 
an enemy of her deceased husband. The two sons 
were taken from her and hanged in the beginning of 
barley-harvest, and, as a desolate and disconsolate 
widowed mother, she sat upon a rock near the gal- 
lows, and, clothing herself in sackcloth, for five long, 
weary months she watched their bodies by day and 
night, and kept the beasts of the field and the birds 
of the air from preying upon them. 

To one possessing the love of a mother there is 
much to do in the great " field of the world " as pre- 
sented before the Odd Fellow. The wife of the Odd 
Fellow, who is a mother, and who is a Daughter of' 
Rebekah, can enter more fully into the spirit of Odd 
Fellowship, for her maternal feelings fit her more 
fully to appreciate our work. The sorrows of life 
with many are very great, and a mother's affection is 
needed often to assuage the sorroAvs of the stricken. 

Amid the weakness and frailties, the inconsisten- 
cies and errors of mankind, a mother's kind words 
and actions are often needed to make allowances for 
imperfections and grant pardon for wrongs that are 
committed. 

We want the mothers as well as the wives of the 
country to become acquainted with Odd Fellowship, 
learn what it is and what it is doing, and we want 
them to lend their influence and feelings to fraternize 
the world. 

Next to wife and mother, is that of daughter. We- 
style the obligated Sisterhood in the Order of Odd 
Fellows, " Daughters of Eebekah. " The degree itself 
is founded upon the principles of Odd Fellowship as- 



SO MONITOR AND GUIDE. 

they were developed in the lives of Bible women ; but 
there is especial reference to Rebekah, the beautiful 
maiden of Nahor, who became afterwards the wife of 
the distinguished Patriarch Isaac, and the mother of 
Esau and Jacob, and who, after her marriage in 
Beersheba, entered into the tent of the departed 
Sarah and took charge of it, serving as the honored 
mistress of the same. 

The practical workings of the Order of Odd Fellows 
are so much like that presented in the case of Re- 
bekah, that she may well be considered a mother, and 
the degree of Rebekah her daughter. The daughters 
of Odd Fellows are dear to them. They have given 
them their paternal care and watch over them kindly 
in their wayward childhood state, and they are anx- 
iously watching their course and giving them counsel 
in the slippery paths of youth. As they approach 
womanhood, anxiety is if possible increased on the 
part of the parent, and though they have a parent's 
pride in the beautiful one gliding daily before them, 
and engaged in developing the character of a true 
woman, they can not but have anxiety as it regards 
their future. The most of our Odd Fellows and their 
wives who have marriageable daughters are anxious 
that their companions and associates possess the spirit 
and practice the principles of the Order. And if in- 
timacy with one of the other sex ripens into thoughts 
of marriage, they are glad if the suitor is an Odd Fel- 
low, for they know full well that a good member of 
our Order will make a constant lover and a worthy 
husband. 



DEGREE OF REBEKAH. 31 

The relation of daughter is so near that the 
Order of Odd Fellows has recognized their right to 
become Daughters of liebekah when the age of 
eighteen years is attained. Now the father can 
propose his daughter for membership, and her 
mother can, with the daughter, be associated with 
the husband and father in the performance of our 

work. 

The relation of sister is a very near and dear one in 
the family, and a brother will watch with tender care 
over her and be as tenacious for her interests as he is 
for his own. He will confide in her, and she in turn 
will confide in him. Mutual admiration is frequent 
in families, when the relationship of brother and sister 
occurs, and an insult can not be offered to a sister or 
a brother, or an injury done one of them, that the 
other will not resent. 

If a delicate and important work is to be performed 
for a brother, it is usually committed to a sister, and 
moved by pure love she will faithfully perform it. 
When Amram and Elisheba, the father and mother of 
Moses, could keep their little boy concealed no longer, 
but were daily and hourly fearing that the cruel edict 
of Pharaoh, the king of Egypt, would destroy his life, 
they made an ark of bulrushes and pitched it within 
and without, thereby making it water-proof, and 
placing Moses in it, they set it among the flags by 
the river bank. But they bade the sister Miriam 
watch the ark with its sacred treasure, and see what 
became of it. In the darkness of the night the father 
and mother had placed their nameless babe on the 
water, and it floated among the flags. The sister had 
accepted her situation and taken her position some- 



32 MONITOR AND GUIDE. 

where not far from it, and where it was in full view, 
and then she watched with a loving heart to see the 
fate of the little one. The hours of the morning 
passed on, and no one had observed her in her hiding 
place. The sun had gained a considerable altitude 
as Miriam's attention was attracted by a party of 
ladies passing along the river bank. In the center 
of that group was the royal princess, the daughter of 
Pharaoh. As they passed along, getting nearer and 
nearer the point where the ark was, the heart of the 
sister fluttered and her nerves trembled lest they 
might not observe it; or, if they observed it, and 
ascertained that a Hebrew babe was ensconced there, 
the edict of Pharaoh might be executed. She watched 
the party as they halted, and saw the royal lady as 
she pointed to the floating basket. It may be she 
was near enough to hear the order of Pharaoh's 
daughter to one of her maidens, " Go bring it to me," 
and she saw the maiden wade out in the river to 
bring it. Almost unconsciously she left her hiding 
place and approached the party, and addressing her- 
self to the princess she said : " Shall I go and call a 
nurse for this child?" She bade her go, and as is rea- 
sonable to suppose she would, she went and called her 
own mother and the mother of the babe. Through 
the ingenuity of Miriam, Elisheba became the hired 
nurse of her own child. With what tender affection 
did this sister watch over the infancy and childhood 
of Moses, and how carefully did he, when he became 
a prince, look after her interests. When after eighty 
years he became emancipator of Israel, he made his 
sister a joint leader with himself; for while he led 
the men, she was at the head of the women of Israel. 



DEGREE OF REBEKAH. 33 

While the brother, as a youth, is surrounded by the 
temptations of the world and beset by the snares and 
traps intended to destroy hiin, the sister is watching, 
and with tender care is pointing out to him the dan- 
gers and effectually urging him to avoid them. The 
music of a sister's voice will attract a brother, and the 
sympathy and love of her nature will draw him until 
vice and its snares will be shunned, and virtue will be 
admired and practiced. If affliction comes to the 
brother, while a mother's affection will be duly ap- 
preciated, a sister's care and feeling will not be less 
felt or understood. Her hand is soft, her step is 
gentle, and her kiss of the parched lips is soothing. 
It is because of these qualities that pertain to and 
belong to the relation of sister, that we want a Sister- 
hood in the Order of Odd Fellows. The time has 
come in the history of our Order, when not only the 
wives of Third Degree members may become eligible 
to our Sisterhood, but the mothers and daughters and 
sisters, by virtue of the son and father and brother 
being an Odd Fellow. 

This Degree of Rebekah is as appropriate for our 
sisters as it is for our wives, and many of them will 
exceed in effectiveness as Daughters of Rebekah those 
who have the cares and responsibilities of a family. 
Untrammeled by domestic cares, they might " visit 
the sick, relieve the distressed, bury the dead, and 
educate the orphan," or assist in doing so. 

It is recorded that about the year 1845 the daugh- 
ter of an officer of the British Navy, Miss Lydia 
Selton, conceived the idea of founding an institute in 
the city of Davenport, of Christian women, who 
3 



34 MONITOR AND GUIDE. 

should band together and devote themselves to the 
accomplishment of good. They engaged in the work 
of visiting the sick, and especially the poor who were 
sick, and taking care of and educating poor orphan 
children. Infant schools were formed, and ragged 
schools were formed. The wild, uncultivated and 
neglected children were sought for and brought in 
and trained in the elementary branches of an educa- 
tion and in the first principles of the Christian re- 
ligion. The efforts thus made by this philanthropic 
young lady and her associates have culminated in the 
existence of a society that is divided into three parts 
or communities, and is with its system and efforts ac- 
complishing a large amount of good. The " Sisters 
of Mercy," for that is the name of this purely Protes- 
tant institution, have undertaken the entire charge 
and support of a large number of orphans, and are 
preparing them for a useful life. 

The Independent Order of Odd Fellows is not 
especially called to go out into the highways and 
hedges, and hunt up the turbulent and uncultivated 
to train them in the ways of right; nor are they ex- 
pected to look after all the poor and afflicted — some 
of them are provided for by other societies and some 
are provided for by the county ; and yet it is not for- 
eign to our work to look after the poor, afflicted and 
distressed everywhere. We are called upon especially 
to administer to our own afflicted, to care for and edu- 
cate our own orphans, many of whom, so far a» this 
world is concerned, are left in want. The women of 
our Order are especially called upon to enter with us 
on our work. They are especially adapted to it ; and 
where there are Lodges of Daughters of Rebekah in 



DEGREE OF KEBEKAH. 35 

successful operation, a system might be adopted, and 
ought to be, whereby this work could be effectually 
carried out. Homes might be procured for orphans, 
and care be exercised over them, which would eventu- 
ate in such a training and development as would 
honor the Fraternity in all time to come. 

Let the women of Odd Fellows, especially the 
Daughters of Rebekah, recognize our orphans, deal 
kindly with them, look after their interests, and so 
far as possible develop them into high-minded and 
honorable men and women. If the father and mother 
are dead, let every brother in the Fraternity act the 
part of a father, and every Daughter of Rebekah act 
the part of a mother, then will the orphans feel that 
though the natural father and mother have forsaken 
them, the Lord has taken them up. Let there be 
benevolent societies formed everywhere, and woman, 
so effective in the practice of benevolence, be engaged 
in carrying out the designs of the organization. 

The Degree of Rebekah was instituted in 1851, 
and there have been but few changes in the ritual- 
ism of it since it was instituted. Even at the late 
sessions of the Sovereign Grand Lodge, September, 
1880, when the Subordinate Lodge degrees were so 
radically changed and improved, and the Encamp- 
ment work has undergone changes, the Rebekah 
Degree stands as it did, except that the field is en- 
larged and the material increased. Now the mem- 
bers of Rebekah Lodges are not confined to the 
wives of members of the highest degree of the 
Subordinate Lodge, but the widows of deceased 
Odd Fellows who had not attained the highest 
degree, and the daughters and sisters of those who 



36 MONITOR AND GUIDE. 

have advanced to the Truth Degree may also be- 
come members. They may either be instructed by 
the "N. G. of a Lodge in the mysteries of the De- 
gree, or may become members of a chartered Re- 
bekah Degree Lodge if properly proposed and 
elected to membership. 

I can not tell why the Degree was called Rebekah, 
except it was because of the circumstance recorded 
of Rebekah, so much like the practical workings 
of Odd Fellowship. The faithful servant of Abra* 
ham, Eliezur, had been charged to go to Mesopo- 
tamia and take unto Isaac a wife of his kindred. 
He went to the city of JSTahor and tarried for a 
a time at a well, when Rebekah, the daughter of 
Bethuel, came bearing a pitcher with which to 
draw water. As she approached, he met her aud 
said : " Let me, I pray thee, drink a little water of 
thy pitcher and water my camels." The beautiful 
woman saw that he was wearied and fatigued with 
the long journey he had made, and she let down 
the pitcher herself and drew water, and presenting 
it to him, she said : " Drink, my lord, and I also 
will draw water for thy camels." Thus, with the 
true feelings of a true woman, she ministered to a 
weary traveler and watered his thirsty camels. 

This Degree associates the wives of Odd Fellows, 
the daughters of Odd Fellows and the sisters, with 
the widows of the deceased, with us in the high 
and important work of " visiting the sick, relieving 
the distressed, burying the dead, and educating the 
orphan." 

This Degree is an epitome of Odd Fellowship., 
and the members thereof can understand and com- 



DEGREE OF REBEKAH. 37 

prehend our work and be associated with us in it 
all. The Degree of Rebekah was not changed at 
the last session of the Sovereign Grand Lodge, but 
the report presented by committee was recommitted 
with instructions that will not materially change it. 



38 MONITOR AND GUIDE. 



EMBLEMS 

OF 

THE DEGREE OF REBEKAH. 

Beehive. 

Those to whom this emblem comes with its lessons 
are usually not slow to. learn. The obligated Daugh- 
ters of Rebekah see in it a lesson of active, earnest 
and constant work. The Beehive emblems the Re- 
bekah Degree Lodge. The hive sets forth the Lodge 
and the bees the busy members of the Lodge. 

Here in the Lodge room the work for the Daugh- 
ters of Rebekah is laid out ; the plans are formed, and 
indeed much of the work is done here. Collected 
together in their place of meeting, they look over the 
field they are to cultivate, and lay their plans and 
make the necessary arrangements for executing them. 
Like the bees who build their cell for the de- 
posit of honey on which they may live for the com- 
ing winter, then go forth hurriedly and pass from 
flower to flower extracting the sweet, and deposit the 
same for keeping, so the Odd Fellows and their wives 
go forth under the impressive lessons of the Rebekah 
degree and make their arrangements in the prime and 
strength of life, which is the spring and summer, for 
the winter of old age and mortality, the common lot 
of all. 

As life is passing, we are taught by the emblem of 
the Beehive industriously to do the work of life, and 
for the purpose of helping each other we are banded 



EMBLEMS OF SUBORDINATE LODGE. 3tf 




together in Lodges. It is so much easier to do much 
of the work of life with associates than it is to do it 
alone. By " making hay while the sun shines," or 
industriously laboring during the vigor of life, the 
spring and summer season, we may confidently ex- 
pect that our autumn and winter will be crowned 
with a cheerful abundance, and we will be ready to 
go down to our graves like a ripe shock of corn pre- 
pared for the garner. As the bees composing a hive 
are all workers, so we may learn that there should be 
no drones in a Lodge. Every member of the degree 
should be a real worker. 

Moon and Stars. 

This emblem is intended to represent good life, 
which does not come to any one as a matter of course, 
but is the result of divine favor attending our earnest 
efforts to do good. No one should undertake the ac- 
complishment of life's work without system. A wo- 
man can not manage her own household or domestic 
affairs with success unless she has system or order. 



40 MONITOR AND GUIDE. 

The regularity with which the .moon and stars move 
in their orbit, should teach us the important lesson of 
regularity in the performance of duties to God, to 
ourselves and to our fellow men. The stars are seven 
in number and may represent to us the seven divisions 
of days composing a week, during which time each 
change of their central luminary occurs. They may 
also represent the seven pillars on which the house of 
wisdom rests. They may represent the seven churches 
of Asia which suffered so terribly during the persecu- 
tions of the Emperor of Rome and yet were preserved 
from destruction by him who walks among the seven 
golden candlesticks and takes care of them in the ab- 
sence of their persecuted and banished 4 pastors. 

We may also look upon this emblem as teaching us 
the importance of a faithful discharge of duties, that 
our garments be not denied or our names blotted out 
from the roll of honor; for a failure on our part may 
result in great loss to others, and we as a consequence 
may be doomed to wander in the darkness of a moon- 
less and starless night of want and destitution. 

This emblem may also represent the seven spirits 
of God, or messengers to the churches, who are con- 
stantly inciting the membership to a degree of wisdom 
that will "turn many to righteousness," and culmi- 
nate in their "shining as stars forever and ever." 
As the moon and stars reflect the borrowed light of 
day — that glorious orb the sun — so we are to reflect 
the glory of the supremely great and glorious God, 
for he is the fountain of life and love. 

The Dove. 
This emblem presents to us important lessons for 



EMBLEMS OF SUBORDINATE LODGE. 41 

practice in life. While many other birds of the air 
are constantly seeking for prey, and many of them 
attack the smaller and weaker and destroy them, the 
■cooing dove is the embodiment of innocence and 
seems to injure nothing. When Noah sent out a 
raven from the ark to see if the waters were assuaged, 
he had no answer returned. The raven came not 
back, but found subsistance upon the carcasses of dead 
animals floating upon the surface of the waters. Bat 
he sent out a dove, and soon it returned and fluttered 
at the window, for it found no rest for the sole of its 
foot, and Noah put forth his hand and took it in. 
From the conduct of the dove he found that the 
waters still prevailed. In seven days he sent forth 
the dove again, and soon it returned to the ark with 
an olive leaf plucked off. This satisfied the old patri- 
arch that the waters were gone down. The third 
time the doye was sent out, as the waters were as- 
suaged, it returned to Noah and the ark no more. 
By this Noah was satisfied that he could now safely 
-come out with his family and look over the earth, 
take possession of it and settle his family. 

This emblem may also remind us of the Holy 
Spirit that descended, and in the form of a dove sat 
upon the head of the Savior as he stood upon the 
bank of the far-famed Jordan after he had been bap- 
tized by John; and that same spkit w T as promised by 
the Savior to his disciples after he should have as- 
cended up on high. He bade them tarry in Jerusa- 
lem for its coming, and on the day of Pentecost that 
promise was fulfilled. 

This emblem tells us that we too may have the 
visits of that comforting messenger typified by Noah's 



42 MONITOR AND GUIDE. 

dove. Yes, we may learn in its blessed influences- 
on our hearts that the waters of Jehovah's wrath 
are assuaged, and that in the salvation provided, so 
beautifully typified by the Ark, the offender may 
be reconciled to the offended. 



THE INITIATORY DEGREE. 4& 

CHAPTER II. 

THE INITIATORY DEGREE. 

The Independent Order of Odd Fellows is a society 
inculcating truth. It aims to increase the mental and 
moral strength and improve the heart. The very first 
lesson it teaches to the initiate is in a comparison of 
the Lodge room with the outside world; and in that 
comparison it is shown that while destitution and 
divisions exist in the world, there are none here, be- 
cause friendship and love mildly assert their dominion., 
while faith and charity combine to bless the mind with 
peace and mellow the heart with sympathy. The en- 
tire Brotherhood into which the initiate is intro- 
duced are under the same strong obligations and are 
trying to cherish and practice the same sentiments. 
It teaches a lesson on the doctrine of human depravity. 
Man is a captive — a bound slave. Thought throws 
the learner back to the days of man's primeval inno- 
cence when he enjoyed the bowers of Eden and smelled 
the pleasant fragrance of the flowers ; when he beheld 
the petals of the varied roses unfolding themselves and 
burdening with odor the pure air of the garden. He 
sees man as he takes the forbidden fruit from the hand 
of his fair bride and listens to her counsel. Ah ! when 
the temptation was presented and the lovely pair were 
entertaining it, the workmen of Satan were busy forg- 
ing the chains; and at that eventful moment when 
Adam yielded and put the forbidden fruit to his lips, 
he was seized as a captive and orders were given to 



44 MONITOR AND GUIDE. 

prepare the chains to bind him. That order met with 
a response, and the prepared chains entwined their 
links about him. How true it is, that man in his 
natural estate is in moral darkness, bound with chains 
of spiritual servitude. He is a captive of a mighty 
foe, fast bound and led at the will of his captor. He 
is in spiritual lunacy — a moral maniac — but in igno- 
rance of it. He is devoid of reason, but does not re- 
alize his condition. Man, when asleep in sin, is not 
conscious of his position, his condition and danger. 
The sword that displays the demands of divine justice 
■and that tells of the anger of the Almighty, is brand- 
ished above his head, but he sees it not. He is like 
a man in a dark room surrounded by hissing and pois- 
onous serpents, who are restlessly coiling about him 
and preparing to empty the poison sack in a fatal bite, 
but being spiritually deaf to sound and blind to sight 
he is unconscious of his danger. 

This degree gives a striking evidence of man's mu- 
tability, his tendency to death and the grave and cor- 
ruption. The mighty conqueror of man and of human 
life appears before the mind as he rides through the 
ranks of humanity, marking his victims for the tomb ; 
and he brings the high and the low, the rich and the 
poor, the learned and unlearned, on to a common level. 
It refers to an emblem of his own mortality, and bids 
him consider the fact that his beating heart and throb- 
bing pulse will soon be stayed. The arteries and 
veins through which his life current flows will soon 
stiffen, and the coursing fluid will congeal. Soon it 
will be said of him : 

" Remove that skull from out the scattered heaps, 
Is that a temple where a God may dwell ? 



THE INITIATORY DEGREE. 45 

Why e'en the worms at last disdain its shattered cell. 

Look on its broken arch, its ruined wall, 

Its palace desolate, its portals foul. 

Ah ! that was once ambition's airy hall, 

The dome of thought, the palace of the soul. 

Behold through each lack-luster eyeless hole, 

The gay recess of wisdom and of wit." 

Ah! who is there that does not see wisdom in pon- 
dering the lesson well, accepting it as a warning, and 
while die future reckoning looms up before the eye y . 
seeing to it that the heart is clear of all evil and flies 
from its path as from that way where a deadly enemy- 
is known to lie in ambush. 

The initiatory of Odd Fellowship gives an import- 
ant lesson of wisdom in direct keeping with the teach- 
ing of the inspired word. Though man passes with 
great rapidity from youth to age, yet by uprightness 
and a proper course he will always enjoy the divine 
protection and have all his wants supplied. The di- 
vine hand from an unwasting fullness will furnish him 
all needed good. 

The lesson is as though it came. from one who is- 
pressed with the weight of years, whose wrinkled 
brow and furrowed cheeks and whitened locks tell of 
age; whose trembling limbs and dimmed eyes and 
toothless mouth mark him as an early subject for the 
tomb. From such a one we would expect the voice 
to quiver and falter when words of experience are 
uttered such as, " Once was I young, but now I am 
old, yet have I not seen the righteous forsaken nor 
his seed begging bread." These lessons are of great 
moment and of deep solemnity, and should be heeded 
by all who have learned them. 

It teaches again an important lesson that we ought 



46 MONITOR AND GUIDE. 

to take need unto, as we are passing along the path- 
way of life and having to do with the outside world 
and its things. It is this: men are not always to be 
taken for what they appear. The garb of deception 
may so completely envelop a man that his real char- 
acter may be hidden from our view. A man may ap- 
proach you with a smile of seeming friendship, but in 
his heart be your deadly enemy. In pretension of 
love for you he may give you his right hand, but with 
'his left hand he may draw a concealed dagger and 
plunge it to your heart. Such was the conduct of 
Ehud, a judge of Israel, when he smote Eglon, the 
king of Moab, in his summer parlor. And such was 
the conduct of Jael the wife of Heber, the Kenite, 
when she smote Sisera, the general of King Jabin's 
army. "He asked for water, and she gave him milk; 
-she brought forth butter in a lordly dish ; she put her 
hand to the nail and her right hand to the workman's 
h-ammer, and with the hammer she smote Sisera." 
Such also was the conduct of Joab the captain of the 
hosts of Israel, when he took Amasa by the beard to 
kiss him, but smote him under the fifth rib, killing 
him almost instantly. And so a man may have a very 
unseemly exterior, but a good, true heart within; a 
heart which will melt at others' woes and be moved 
to compassion and sympathy at the sight of sorrow 
and suffering ; a heart, the arms of which will encircle 
a brother; nay, more, the whole family of man. 

Another important lesson taught is, fraternity in the 
family of man. The whole human family is bound to- 
gether by endearing ties. God's fatherhood and man's 
orocnerhood are taught. The great Creator is the 



THE INITIATORY DEGREE. 47 

•common father of all; hence we are brothers, and as 
such should care for each other's welfare. Difference 
in circumstance or position in society should not lead 
us to look down on any, but keep the eye ranging 
along the broad platform on which all are standing, 
for " God hath made of one blood all nations of men 
to dwell on the face of the earth. " While opinions 
and faith are not to be sacrificed, nor the obligations 
to church or state or family loosened, yet we are to 
watch over one another in love, and assist each other 
to bear life's burdens and perform its work. We aim 
to elevate the character of each other, to bless and be 
blessed. In this society we can summon any brother 
to our aid, and when summoned to the aid of any 
brother we go. 

While there is a beneficial system in our Order, 
that is by no means all it is; we aim to lead each 
other to the knowledge and practice of true fraternal 
relations. 



48 MONITOB AND GUIDE. 

CHAPTER III. 

DEGREE OF FRIENDSHIP. 

The degrees of the Order of Odd Fellows, as 
conferred in the Subordinate Lodges, now conform 
to our motto, "Friendship, Love and Truth. " 
They are three in number instead of five, but every 
instructed Odd Fellow will find, in passing from 
the old work into the new, that all the beauties of 
the five degrees as it was, are thrown into and form 
the three degrees of the new work; and the man- 
ner of conferring the same will intensify the inter- 
est of the advancing brother and make the impres- 
sion more lasting. 

It has been the anxiety of many of the promi- 
nent men in the Order of Odd Fellows for many 
years to have the degrees of the Order dramatized, 
and thereby made more impressive and attractive. 
This was done at the session of the Sovereign 
Grand Lodge held in the city of Toronto, Canada, 
commencing on the 20th of September, 1880. 

The changes made will meet with general favor, 
and the Order which has been for years rapid in 
its growth will gather fresh strength and receive a 
new impetus to enlargement. It was a fortunate 
thought to reduce the degrees to three, and give 
them in regular order the names that form our 
world-renowned motto. 

When the ancient and honorable Loyal Odd Fel- 
lows of England first appeared before the public 



EMBLEMS OF SUBORDINATE LODGE. 49 

and threw their banner to the breeze it had in- 
scribed upon it "Friendship, Love and Truth ;" 
and when James Montgomery wrote his first Odd 
Fellows' song it presented this motto as its subject 
and theme, and these principles have always been 
understood as set forth and declared by our chain 
of three links. It has become quite common for 
our brethren and many of the sisters of the Degree 
of Rebekali to have a reminder of these principles 
about them or upon their apparel in the form of a 
pin or charm, containing, the three links. They 
intend the same to attract attention and give in- 
formation to the observer that they are members 
of the Order, or that they are endeavoring to prac- 
tice these principles in their intercourse with others. 
And it is proper that they should thus declare their 
faith and display their fraternal feelings, and yet 
this is not to be taken as certain evidence that a 
gentleman or lady is connected with the Order. 
There may be some who are attracted by it as an 
emblem, and see fit to don it, who are not mem- 
bers of the Order and have never been, and who 
are not considerate enough to think that they may, 
because of their use of the emblems, be looked 
upon and considered as members. So there are 
those who were once affiliating Odd Fellows, but 
are not connected with the Order now, who put 
themselves in possession of these emblems years 
ago, and not being willing to give them up, are 
continuing to wear them. The possession of the 
emblems is not certain evidence that the owner 
is an Odd Fellow, and yet it is natural to suspect, 
4 



50 MONITOR AND GUIDE. 

and will be proper to carefully investigate and as- 
certain the facts. 

Friendship is the name of the First Degree fol- 
lowing the Initiatory Degree, the beautiful ritual- 
ism of which has always captivated the candidate 
and tilled him with delight. This degree involves 
nearly all the teachings of the First and Second 
Degrees under the old work, and it requires that a 
brother has taken them to be entitled to the work 
of the Friendship Degree. It is very appropriately 
named, as it carries out and exemplifies much more 
fully and explicitly than the Initiatory Degree the 
principle of Friendship. 

Friendship is a grand principle, and its exercise 
among mankind elevates its possessor in the eyes 
of the great God and in the sight of man. If the 
hands are tilled with good things to supply the 
wants of the needy and those who are unable to 
help themselves, stretch them out and bestow the 
good. 

The Degree of Friendship is exemplified in the 
intensely interesting narrative of David and Jona- 
than. The former was the son of a comparatively 
poor and insignificant person — Jesse, who lived at 
Bethlehem, and raised up his son to the office of a 
shepherd — and the other was a prince and son of 
Saul, the King of Israel. They formed their ac* 
quaintance in youth, which grew into intimacy and 
the closest bonds' of friendship. Though different 
in their positions and surroundings and circum- 
stances, the royal prince made the shepherd his 
equal. David was possessed of a natural courage 
that was wonderful, for at one time when a lion 



EMBLEMS OE SUBORDINATE LODGE. 51 

and a bear came upon his flock and captured a 
lamb, he followed after them and overtook them 
and rescued the lamb, and when the lioii attacked 
him he caught it by the beard and smote and slew 
it, and he also slew the bear. Jonathan was a 
valiant warrior, and for Israel had conquered the 
Philistines, and though the heir to the throne, he 
saw in David a worthy associate and companion. 
The royal prince brought the shepherd to his side, 
and making him his equal he introduced him to the 
King and begged for David his favor. The proud 
monarch at first was inclined toward him," especially 
because of his accomplishments as a player on in- 
struments of music and a vocalist. The music of 
David's voice and of his pipe and stringed instru- 
ments had a pleasant effect upon the mind and a 
•soothing effect upon the heart of King Saul, and 
he demanded his presence and service often. David, 
the friend of Jonathan, had performed the wonder- 
ful feat of slaying Goliath, the Philistine giant, for 
in slaying the champion of Israel's enemies he had 
virtually conquered the Philistine army. He stood 
a conqueror before the King, and with his conquest 
the King seemed pleased, until the voice of the 
populace fell upon his ear, saying: "Saul hath 
slain his thousands, and David his tens of thou- 
sands." This was too much for the proud King, 
and he was wrought up to anger and jealousy. It 
seemed to him that the people were exalting David 
above himself, for he said, "To me they only at- 
tribute thousands, but to David tens of thousands/' 
and he meditated and declared vengeance. He de- 
termined that David should not live, but Jonathan 



52 N MONITOR AND GUIDE. 

stood before his enraged father and plead for the 
life of his friend; and again, when jealousy stirred 
the heart of Saul, Jonathan endangered his own 
life in David's interest ; his friendship never failed 
David, and David's friendship never failed Jona- 
than. 

The prince went into the neighborhood of the 
stone Eze'l, and, with his bow and arrows and a lad, 
warned David of his danger, and urged him to flee 
for his life. When the King was hunting for the 
life of David his dear friend sought and obtained 
his last interview with him in the wood skirting 
the wilderness of Ziph. Jonathan was killed in a 
battle at Mt. Gilboe, and David mourned his death 
and gave vent to his feelings in a touching elegy 
and eulogy. " I am distressed for thee, my brother 
Jonathan ; thy love to me was wonderful, passing 
the love of woman." 

When David became the King of Israel, true to 
his promise, he showed kindness to the son of 
Jonathan by making him a member of his own 
housenold and giving him a royal inheritance. 

Odd Fellows of the First or Friendship Degree, 
should maintain their feelings and friendship to a 
brother under the most severe tests. Let David be 
true to Jonathan, and J onathan be true to David. 



EMBLEMS OF SUBORDINATE LODGE. 53 

CHAPTER IV. 

DEGREE OF BROTHERLY LOVE. 

This degree in Odd Fellowship includes nearly 
all the work and teaching of the Third and Fourth 
Degrees before the change made at the session of 
the Sovereign Grand Lodge at Toronto, in 1880, 
and it is required that a brother who applies for 
this degree, or is entitled to receive it in our pres- 
ent Brotherhood, shall have been instructed in the 
Third and Fourth Degrees of the old work. It is 
very appropriately named The Degree of Brotherly 
Love, as it inculcates the principle of brotherly love, 
and exemplifies more fully than the Initiatory 
Degree or the Degree of Friendship has done this 
important principle. 

In the former degree a covenant of friendship was 
-entered into with all who had assumed the obliga- 
tions of the same, and the relations to them all are 
solemn and binding and dear. Mutual help, so much 
needed to be practiced among mankind, actuated 
by a proper care the one for the other, is now 
pledged. This mutual aid is fairly represented by 
the second or central link in our three-linked 
chain, and is properly styled Brotherly Love. Fra- 
ternity, without this principle, is an empty name. 
The faith in God that moves in the heart must be 
developed by good work. If want and suffering 
of a brother fellow-man is brought to our notice, 
we must sympathize and hasten to relieve. No 



54 MONITOR AND GUIDE. 

man can be counted a friend of bis race who does 
not regard the welfare of others, but, on the con- 
trary, is wedded to self and has a greed for gold or 
for honor only for himself. If pure friendship 
moves in the heart of a man and actuates him in 
life, it will be an easy matter for him to practice 
brotherly love. There was one of the old degrees, 
as our Monitor and Guide taught, that presented 
us a type of friendship that may be properly 
styled brotherly love. I allude to the exemplifica- 
tion of this principle by the emancipator of down- 
trodden Israel. Moses left the court of Pharaoh 
and the presence of the beautiful daughter of the 
King, whose adopted son he was, and he became 
one with his countrymen, who were slaves. The 
great law-giver of Israel manifested his nationality, 
his love of his people and his preference for the 
Israelites by helping one to kill an Egyptian and 
hiding him in the sand from the eyes of the passer 
by. This transaction led him to manifest his 
brotherly love still more fully, by refusing to run 
the risk of an investigation of this act of befriend- 
ing his countrymen. He fled to a foreign country, 
and became an exile from Egypt and Israel, where 
he remained for forty years; and, although raised 
in a palace, and surrounded for forty years there 
by the pleasures and luxuries of royalty, he donned 
the robe of a shepherd, and carried the emblem of 
his position, a crook. Moved by pure brotherly 
love, at eighty years of age he undertook the her- 
culean task of liberating them as an enslaved na- 
tion. Although he was repulsed by Pharaoh time 
after time, he maintained his mission until success 



EMBLEMS OF SUBORDINATE LODGE. 55 

crowned his efforts, and at the head of the mar- 
shaled hosts he began the exodus. All through 
the third period of his eventful life he acted as 
their Governor. His brotherly love was often put 
to the severest tests by the people who had so long 
been in slavery becoming refractory, rebellious and 
even mutinous. While on Mount Sinai, where he 
remained for forty days, the whole nation seemed 
to rush into idolatry, for when he came down they 
were worshiping a golden calf. His meek spirit 
was grieved, but remembering their former condi- 
tion, he looked in a manner over their sin, and in- 
terceded in their behalf, and in his love he showed 
a willingness to become a sacrifice for his people. 
Aaron and Miriam were dissatisfied and spoke 
against him, and when God showed his displeasure 
by reproving Aaron and afflicting Miriam with 
leprosy, Moses prayed for her recovery, and he did 
not cease his plea in her behalf until he was as- 
sured she should be recovered. 

When the close of his eventful career came, and 
he gathered all Israel together to give them his 
last admonition and pronounce in their hearing his 
last words, this principle of friendship he had so 
long practiced was expressed in his last charge: 
"If thy brother be waxen poor and fallen in decay 
with thee, then thou shalt relieve him, yea, though 
he be a stranger and a sojourner, that he may live 
with thee." 

The Degree of Brotherly Love brings before us 
the inimitable parable of the Good Samaritan, and 
ah the impressive Teachings of the degree on the 



56 MONITOR AND GUIDE. 

principle of brotherly love can be called to our re- 
membrance as we read : 

"And a certain man went down from Jerusalem 
to Jericho and fell among thieves, which stripped 
him of his raiment, and wounded him, and de- 
parted, leaving him half dead." (He lies by the 
oadside weltering in his blood, and, though con- 
scious, he is unable to help himself. His money is 
stolen, his raiment is taken off and carried away, 
while his wounds are gaping and bleeding, and 
death is staring him in the face.) "And by chance 
there came down a certain priest that way, and 
when he saw him he passed by on the other side." 
(Here was a sacred functionary of the Jewish 
church who heard the groans of the wounded 
man and saw him in his helplessness, but had no 
sympathy awakened in his breast.) "And like- 
wise a Levite, when he was at the place, came and 
looked on him, and passed by on the other side." 
(There was another who assisted in the services of 
religion, but his feelings were not enlisted ; he 
asked no questions of the sufferer.) " But a cer- 
tain Samaritan, as he journeyed, came where he 
was, and when he saw him he had compassion 
on him, and went to him and bound up his 
wounds, pouring in oil and wine, and set him on 
his own beast and brought him to an inn and took 
care of him. And on the morrow, when he de- 
parted, he took out two pence and gave it to the 
host, and said unto him, Take care of him, and 
when I come again I will repay thee." (Here was 
a man who had broken over party prejudice and 
distinctions, and showed that his religion was not 



EMBLEMS OF SUBORDINATE LODGE. 57 

devoid of compassion. This is Brotherly love. 
This is genuine kindness — all that is beautiful and 
lovely combined. Self and prejudice is sacrificed 
•on the altar of humanity, goodness and mercy.) 
The ties of o'ir brotherhood are not easily broken, 
•and this parable gives us an answer to the ques- 
tion, Who is my neighbor? and we readily see that 
the good Samaritan was neighbor to him who fell 
among thieves. We accept the injunction of the 
great Teacher, " Go thou and do likewise." 



58 MONITOR AND GUIDE. 

CHAPTER V. 

DEGREE OF TRUTH. 

This Degree of the Subordinate Lodge is now 
the last and highest degree. It is the last link of 
our three-linked chain, and is a clear and beautiful 
development of the last principle in the motto of 
the Order. As has been shown, the first of the de- 
grees exemplifies the principle of Friendship. The 
second, the principle of Love, very properly called 
Brotherly love, and exemplified by the inimitable 
parable of the Good Samaritan, in which self is 
sacrificed on the altar of humanity, mercy and 
benevolence. The third, Truth, is exemplified very 
strikingly, as we will proceed to set forth. 

When Odd Fellowship was introduced into the 
United States by Thomas Wildey and others, there 
were but three degrees beside the Initiatory, viz: 
the White, Blue and Scarlet; the Pink and Green 
were afterwards added. Now the White and Pink 
are made one, the Blue and Green are made one r 
and the Scarlet has become, with its changes, the 
Truth Degree, and in it there is a recapitulating of 
the morals intended to be impressed by the mys- 
teries of the former degrees. Here we have them 
all summed up. The building is completed, and 
the Keystone is put in its place in the centre of 
the arch. Up till the time the Degree of Truth is? 
reached the advancing Odd Fellow is but pursuing 
his studies. He is on trial for the highest honors. 



EMBLEMS OF SUBORDINATE LODGE. 59 

When the mysteries of this degree are given he 
graduates, and in the use of his knowledge goes 
forth to a practice of what he has learned — an 
exemplification in his life of the principles of our 
Order. He is now to represent the ministers of 
God at the sacred altar in the performance of their 
work and office. He has passed through all the 
preparatory drill and curriculum, and is accepted 
as an alumnus. 

Here in the Truth Degree we learn the symbols 
and emblems of Odd Fellowship, properly classified,, 
as they are set forth in the following chapter and 
displayed upon the chart, which is now a part of 
the supplies of all Lodges of Odd Fellows. 

The purity of Truth is taught and impressed by 
the color of White, while the grandeur of Truth 
as an imperial virtue is taught and impressed by 
the color of Scarlet. When this degree is attained 
it is expected a brother will be ardent and zealous 
for the promotion of the principles of Odd Fellow- 
ship, and will become a regular attendant upon 
our Lodge meetings, for he is now prepared for 
elective offices and for advancement, if he desires- 
it, to the Encampment Degrees. He may now, by 
service, become a Past Grand and representative 
of his Subordinate in the Grand Lodge. 



<60 



MONITOR AND GUIDE. 



CHAPTER VI. 

EMBLEMS OF SUBORDINATE LODGE. 
INITIATOKY DEGREE. 




The All- Seeing Eye. 

This emblem presents, as one of its first thoughts, 
the idea of secrecy. The fellowship into which we 
come on admission into the Order of Odd Fellows is 
a secret fellowship, in that it has secrets which are 



EMBLEMS OF SUBORDINATE LODGE. , 61 

only known by those who have been admitted 
among us. In Odd Fellowship there are pass- words, 
and signs and grips, each of which have great im- 
portance to those who receive them. There are- 
obligations solemn and binding, and they are secret,, 
and in their secrecy is hidden their charms. Here 
are our impressive lessons, and the efficacy of our 
Order. Destroy them, and the fellowship, with all 
its appropriateness, is gone. Though the outside- 
world is ignorant of. the lessons we have received 
and the obligations we have taken, yet God is not 
ignorant. This impressive emblem tells us that 
the All-Seeing Eye of God is ever upon us. If we 
were to prove recreant to our trust, and violate our 
solemn obligations, the men of the world might 
not know it ; we might pass with them for men of 
honor and respectability. But there is one whose 
eye never slumbers nor sleeps, whose presence fills- 
immensity, and whose gaze penetrates even the 
dense darkness of the darkest night. For the light 
of day and the darkness of night " are both alike 
to Him with whom we have to do." 

Hagar, the handmaid of Sarah, was sent from, 
home with her boy Ishmael. She had been pro- 
vided with bread and a bottle of water by the 
Patriarch Abraham ; but it was not long till the 
bread was gone and the water was spent, and she: 
saw nothing but death by starvation for herself and 
her boy. In her extremity she laid the lad down*, 
imprinted the fond kiss of a mother upon his cheek 
and "went off from him a distance, for she said,. 
'•I will not see the child die.'" When she had 
given up all for lost, an angel showed her the well 



■62 MONITOR AND GUIDE. 

Lahai-roi, where she at once procured water and 
saved the lad's life. She was so impressed with the 
manner in which she and her son were saved that 
she exclaimed, "Thou, God, seest me," and that 
exclamation of Hagar probably gave rise to this 
emblem. 

There is something very beautiful and worthy of 
contemplation in the manner in which this emblem 
■of the All-Seeing Eye is given. There is a circle 
of rays surrounding the eye intended to teach us, 
and impress our minds with the grandeur and 
glory of the being whom it is intended to repre- 
sent. 

The Links. 

This emblem directs our attention to the three 
great principles of our order, which together form 
the leading motto of Odd Fellowship, viz : u Friend- 
ship, Love and Truth." The first link might very 
properly have in it the initial of Friendship, and 
the second link the initial of Love, and the third 
the initial of Truth. And these three links form 
a chain which binds the members of our Order to- 
gether in the dearest union. It is a threefold cord 
that can not easily be broken. It is a union that 
makes the banded a strength and a power. They 
go forth in the world to accomplish in their united 
capacity what singly and alone they could not do. 
A great patriot of the American revolution once 
said, regarding the terrible struggle of the Colo- 
nists, " United we stand, divided we fall." The 
members of our Order, bound together by those 
grand principles represented by our three-linked 



EMBLEMS OF SUBORDINATE LODGE. 63 

chain, can meet any emergency or perform any 
work that is needed for themselves or for others. 
But these three principles represent the three great 
pillars on which the superstructure of Odd Fellow- 
ship rests. It is a strong and enduring foundation 
— not like sandstone, that will crumble with the 
weather-wear of a few years, or at farthest of a 
few passing seasons; nor like marble, which will 
readily receive impressions and be disfigured and 
broken by a little hard usage; but, like the hard- 
est granite, it will endure the use of ages and all 
the time retain its perfectness. 

A building is secure in proportion as its founda- 
tion is secure, provided it is properly constructed ; 
and so a society is good and substantial if properly 
formed. If it is constructed and set up on an 
enduring foundation it will be lasting. 

Let this three-linked chain ever bind our hearts 
and purposes and lives together as Odd Fellows. 
Let us practice Friendship toward each other in a 
way that will bear the severest test, viz., adversity. 
Let us practice Love in a way that will demand 
the purest love in return, and let us practice Truth 
in a way, by precept and example, that will be a 
blessing to every banded brother. 

The ideas pressed upon our attention thus by 
the three-linked chain, permeate every part of the 
system of Odd Fellowship. There are three de- 
grees of the Subordinate Lodge that are devoted 
almost entirely to these three great principles, and 
the three degrees of Patriarchal Odd Fellowship 
are also mainly devoted to them. I know that 
"Faith, Hope and Charity" is the motto of the 



64 MONITOR AND GUIDE. 

Encampment branch of our Order; but yet Friend- 
ship in the way of hospitality, and Love as taught 
in the Golden Rule, and Truth in the mimic jour- 
ney of life, are set forth. Indeed, the motto sug- 
gested by the Three Links is the Alpha and Omega — 
the beginning and the end — the first and the last of 
Odd Fellowship. 

Skull and Cross Bones. 

As an emblem the Skull and Cross Bones brings 
very vividly to our minds the fact of our mutabil- 
ity. These bodies of ours, so fearful and wonder- 
ful in form, are composed of that which is corrupt- 
ible, and this emblem reiterates in our ears the 
irreversible decree of the great Creator regarding 
his creature man: "Dust thou art and unto dust 
shalt thou return." 

It reminds us of a clay-cold, lifeless form. It 
brings before our minds an open grave, a shrouded 
corpse, a closed coffin with its dead inmate, and the 
solemn funeral train and burial rites, with the voice 
in solemn tone of the officiating minister as he 
says, "Earth to earth, ashes to ashes, and dust to 
dust." Who can look upon human bones, bleached 
by the bleak winds and rains of succeeding win- 
ters, or who can look upon the pale dead, coffined 
for sepulchre, without hearing a voice speaking 
from that sad memorial of man's mortality to the 
living, saying, "As I am now, so you shall be. 
Once the warm blood coursed through my veins, 
and my heart, full of sympathy, throbbed for the 
ills and woes of my fellow-men, but now it is cold 



EMBLEMS OF SUBORDINATE LODGE. 65 

and without emotion. " Oh, who can hear such a 
lesson, from such a teacher, and not feel solemn ! 

This emblem bids us get ready for the solemni- 
ties of death, the end of earthly existence, and for 
the sleep of our grave-house. It comes to our 
hearts as a solemn challenge, " Prepare to meet thy 
God." It urges us to be in readiness for the sum- 
mons which sooner or later will be served upon us, 
"For we must needs die." But it teaches us an- 
other important lesson, viz.: That when death 
comes for a brother, or any of our fellow mortals, 
and lays his withering hand upon them, we must 
give them a respectable burial; we must obey that 
command of Odd Fellowship, "Bury the dead;" 
for to the dead we owe a tribute of respect, and are 
to pay it by bearing them away to sepulchre. And 
if it is a brother of our Fellowship, and he expresses 
before dying a desire to be buried by his brethren 
of the Order, with mournful pleasure we must per- 
form the solemn ceremony in accordance with our 
ritual. While they were living and in health they 
were measurably able to meet their own wants; 
but sickness came and they needed help. JSTow 
they are dead, and all that is done for the body 
must be done by others. 

It is said that Joseph, when dying in the land of 
Egypt, under the full conviction that God would 
visit his brethren and give them the land of Canaan 
as the lot of their inheritance, " made mention of 
the departure of the children of Israel, and gave 
commandment concerning his bones." In accord- 
ance with his wishes thus expressed, when they 
5 



66 MONITOR AND GUIDE. 

were ready for the exodus, they took the remains 
of Joseph with them, and sacredly guarded them 
until they reached the land of Canaan, then buried 
them in a parcel of ground that was afterwards 
included in the inheritance of the descendants of 
Joseph. And so Joseph, in his life-time, true to 
the expressed wish of his father Jacob, made when 
dying, embalmed his body and bore it away to a 
distant land and buried it in the honored cave of 
Machpelah, beside Abraham and Sarah, Isaac and 
Rebekah and Leah. 

Scythe. 

This emblem may teach us of the end of earthly 
thirfgs — of the common lot of all mankind. Man 
is like the grass of the field which comes forth, 
and in the spring is the tender blade, easily injured 
or destroyed; but if left alone and favored, as the 
season advances grows and develops into the strong 
stalk of its kind, and fully matured is ready for 
the mower's scythe. So man comes forth, and in 
infancy and childhood is easily injured if there is 
a want of proper care and attention on the part of 
those on whom he is dependent, but if properly 
cared for and trained up, he matures to manhood 
and meets successfully the responsibilities of life ; 
Then the hair becomes gray, the complexion sal- 
low, the cheeks become furrowed, and the step is 
feeble and halting, while the nerves become trem- 
ulous. Then comes along the King of Terrors, 
and marking his victim, cuts him down as the 
mower cuts the swath in the grass-field. "All 
flesh is grass, and the glory of man as the flower 



EMBLEMS OF SUBORDINATE LODGE. 67 

of the grass; the grass withereth, and the flower 
thereof falleth away." 

This emblem of mortality may teach us that life 
is short. How soon it passes away. It requires 
but a few months for the growth of the grass each 
season, and then the harvest comes. The mower 
takes down his scythe and executes the harvest, 
then hangs it up for another harvest season. So 
death does his work in a community in laying 
some loved one low. He gives but a short respite, 
then lays another low; but even the longest lived 
among mankind live but a short time. How 
quickly does spring, summer and autumn pass and 
winter come. The old patriarch Jacob went into 
the presence of Pharaoh the king of Egypt lean- 
ing upon the arm of his beloved Joseph. The 
king was struck with his venerable appearance, 
and asked him the common question, " Jacob, how 
old art thou?" His answer was very significant 
and truthful, setting forth the quality of human 
Ufe:""The days of the years of my life are a hun- 
dred and thirty years ; few and evil have the days 
of the years of my life been, and have not attained 
unto the days of the years of my fathers in the 
days of their pilgrimage." When we throw our- 
Belves back in thought upon the past, and call up 
the reminiscences of our early life, the recollec- 
tions of childhood are as fresh as the remembrances 
of yesterday. " Our life is but as a vapor that ap- 
peareth for a little time and then vanishes away." 
Like the morning dew, or the rising fog, under the 
rays of the morning sun, it is soon gone. Time 
wastes and death destroys. 



68 MONITOR AND GUIDE. 



DEGKEE OF FKIENDSHIP. 




Bow and Arrows. 

These are an emblem of our Order, not simply 
b^iause they were used anciently as a weapon of 
warfare, and as an instrument of death in that 
warfare, nor because they were used by the ancient 
hunter to overpower and kill wild animals. ^Tim- 
rod, Esau and other ancient worthies were expert 
in the use of the bow and arrow, and often returned 
from their hunting excursions laden with the game 
which they had secured. 

The bow and arrows were used by Jonathan, the- 
son of Saul, as a warrior when he fought with the 
Philistines and other enemies of Israel, and a part 
of the touching elegy of David, the king of Israel, 
over the deafh of his covenanted friend Jonathan^ 
was a becoming reference to the expertness of 
Jonathan in the use of the bow and arrows as a 
warrior. He said, " The bow T of Jonathan turned 
not back." David threw himself back in thought 
upon the past, and called to mind the thrilling cir- 
cumstances connected with their early friendship. 



EMBLEMS OF SUBORDINATE LODGE. 69 

He remembered when his friend Jonathan entered 
into a covenant with him and agreed to sound his 
father to see if his wrath had gone down, and 
come out at an appointed time and shoot three 
arrows. He remembered when he hid himself for 
three days, and when his friend, true to his prom- 
ise, came to his hiding place and shot an arrow as 
though he shot at a mark. He remembered the 
ardent love expressed by that shot, and how he felt 
when he came out from behind the stone where he 
was hid and looked upon the noble face of the 
prince who had again periled his life for his sake. 
He remembered how he embraced Jonathan and 
kissed him and wept because they must be sepa- 
rated. He remembered the charge of his cove- 
nanted friend, " Go thy way, for the Lord hath sent 
thee away/' 

This emblem should teach us, as Odd Fellows, to 
make all laudable efforts to save a brother when he 
is in peril, and to watch over his interests when 
they are periled. 

Quiver 

This is an emblem that keeps the covenanted 
friendship of David and Jonathan before us, and 
we are taught by it that as the Quiver contains the 
arrows with which to charge the bow time after 
time, so we are always to be ready in pure friend 
ship to give a brother needed help. 

Bundle of Sticks. 

This emblem is intended to teach us, as Odd Fel 
lows, the strength of united effort and action com- 



70 MONITOR AND GUIDE. 

pared with the feebleness of one who is alone. 
While a man may be engaged in a good cause, and 
make laudable and efficient efforts for success in it y 
yet single-handed and alone he can accomplish but 
little compared to what he could accomplish with 
good and efficient helpers. A man may have very 
benevolent designs, a large heart to do good, but 
alone he may be almost powerless to accomplish 
that good. There is ability, when banded to- 
gether — united in heart and effort — to accomplish 
a great and important work for the good of others. 
And so a comparatively small obstacle may prevent 
a single individual from carrying a design of be- 
nevolence into effect, when a number of men asso- 
ciated together can easily perform it. " A single 
rod is easily broken." Let a child place one end 
of it in each hand, and its strength, although weak- 
ness itself, is sufficient to break it; yet a bundle of 
rods bound together and placed in the hands of a 
strong man will defy his power — they can not to- 
gether be broken. 

United in the bonds of our brotherhood we are 
able to execute our benevolent designs and accom- 
plish the work our Order proposes to accomplish. 
We can visit the sick in turn, and thereby keep a 
messenger of mercy in the sick room and beside 
the bed of the sufferer constantly. We can unite 
our heads and our hearts and our means together 
and easily relieve the wants of the distressed. From 
the accumulating funds of our treasury we can meet 
the expense of an honorable burial. We can watch 
over, minister unto, and educate the orphan. Our 



EMBLEMS OP SUBORDINATE LODGE. 71 

enemies may assail us, but united we are able to 
defy them, and can easily conquer their opposition. 

DEGKEE OF LOVE. 





The Axe. 

This implement is an emblem of progress. As 
in the hand of the woodman it is used to fell the 
trees of the forest, it teaches us that truth, which 
is the foundation of our great superstructure, is to 
destroy the trees and herbage in the soil of our 



72 MONITOR AND GUIDE. 

nature that bringeth not forth good fruit ; and oh, 
how much there is in us that should be destroyed, 
that we may properly fill our calling and perform 
our high and noble mission among men. 

Heart and Hand. 

This touching emblem is intended to set forth 
and urge the Odd Fellow to acts of mercy and 
benevolence, and it is intended also to refer to the 
spirit in which those acts are to be performed. 
We are making the journey of life, and all along 
the pathway our attention is called to the wants of 
the needy, and the eye ever and anon rests upon a 
human sufferer, while the feelings of the heart are 
stirred to purest sympathy. Some of the cases of 
human suffering that have come under our eye 
have reached in their necessity real extremity. 
They are unable to meet their own wants, and are, 
in the fullest sense, dependent upon others. They 
not only need their pressing wants supplied in food 
and clothing, but they need a spirit exercised and a 
sympathy developed that will make them feel that 
they have at least one true friend on earth. The 
hand bestows the needed good, and open, as it is, it 
bestows that needed good readily, while the heart 
in the palm denotes that the giving is cheerful 
Who has not learned in doing good that ''it is 
more blessed to give than to receive?" 

This emblem has an especial reference to the help 
that one obligated brother will give another in our 
Order, and the spirit with which he will bestow 
his favors. It calls to remembrance the first link 
in the chain that a worthy brother has never 



EMBLEMS OF SUBORDINATE LODGE. 73 

broken and never will break. It may also remind 
us that whether the hand is extended to a brother 
in the first link or in the grip of an advanced de- 
gree, the heart should always go with the hand in 
the greeting. Sometimes the mode of greeting by 
grasping the hand is so cold and formal that it 
chills instead of warming up and electrifying. As 
Odd Fellows let our hand greeting be a friendly 
and cordial one, evidencing to those whom we 
greet that we mean to express real friendship. 

The Globe. 

The Globe, as an emblem, directs us to view the 
vast field open before us for good works. As Odd 
Fellows, the whole world is our field. We are to 
look at the misfortunes of our fellow-men in every 
direction with a pitying eye and a pitying heart, 
and are always to be moved to sympath} 7 by the 
sight of human woe. The whole family of man- 
kind are related to us, in that we have a common 
father, and if in the time of distress they apply to 
us for aid, that aid should be given. No matter 
from what nation they come, they have claims upon 
ns. This emblem bids us reach out the helping, 
hand whenever it is in our power, and the grati- 
tude of the assisted will bless us. Though the 
dark pall of superstition and ignorance now envel- 
ops a large part of the habitable globe, that pall is 
to be lifted. The blessings of civilization, of the 
arts and sciences, and the refining power of Truth, 
is to be seen and felt from pole to pole. The mists 
and fogs that wrap our world in shades of sin and 



74 MONITOR AND GUIDE. 

death are to be dispersed ; truth and righteousness 
shall prevail among men. 

This emblem points us, indeed, to that glorious 
era when the " wolf also shall dwell with the lamb 
and the leopard shall lie down with the kid; and 
the calf and the young lion and the fatling together,, 
and a little child shall lead them." Then " the cow 
and the bear shall feed, their young ones shall lie 
together, and the lion shall eat straw as the ox.'* 
Then "He shall judge among the nations and shall 
rebuke many people ; they shall beat their swords 
into plow-shares and their spears into pruning 
hooks, and the people shall learn war no more."" 
How desirable to have such a state of things- 
brought about among men whom God hath made 
of one blood, binding all in a common kindredship,. 
and giving them this whole earth as their habita- 
tion. And where is the Odd Fellow who recog- 
nizes this vast field open before him for action, and 
the great end to bo accomplished among mankind, 
who does not feel the importance of being con- 
stantly engaged ? 

The Ark. 

This emblem refers to the Ark of the Covenant 
that Moses, the servant of the Lord, was directed 
to make. While he abode in the mount he was 
given a draft for the Ark and ordered to have it 
made and placed within the holiest apartment of 
the Tabernacle, and placed immediately under the 
pillar of cloud and fire, the symbol of the Divine 
presence. It was a sacred depository of the holy 
things that were to be kept for future generations* 



EMBLEMS OF SUBORDINATE LODGE. V5» 

Iii the Ark of the Covenant was placed a copy of 
the law, a pot of manna and Aaron's rod that bud- 
ded. The copy of the law that was laid up in the 
sides of the ark was to be the guide of the people 
of Israel; the pot of manna was to remind them 
of the bread with which they were fed in the wil- 
derness, and the budded rod was to tell them in all 
ages afterwards of the settlement of the disputed 
question of the priesthood in the family of Aaron.. 

On the top of the Ark of the Covenant was 
placed the mercy seat, which formed a lid or cov- 
ering, at each end of which was a cherub, and their 
wings met and so formed an arch above, and over 
the ark with its deposits was the Shechinah, or vis- 
ible presence of Jehovah in the Temple built by 
Solomon on Mt. Moriah. 

Here was a presentation to the devout Jew of 
moral magnificence and real grandeur. So does 
the moral character of the man who obeys all the 
requisitions of the divine law loom up in moral 
grandeur. There is nothing in this world more 
noble or sublime than a pure and stainless human, 
character. 

This emblem may also suggest the glories of 
heaven, the grandeur of the Eternal King, as typi- 
fied in the Shechinah. 

Serpent. 

This emblem refers us to Israel's chastisement when; 
they murmured against God and against Moses. 
At Mount Hor they had fought a battle with Arad, 
a king of the Canaanites, and had obtained a great, 
victory; but as they journeyed from the battle- 



76 MONITOR AND GUIDE. 

ground, by the way of the Red Sea, because of the 
difficulties they had to encounter they indulged in 
murmuring to such an extent that God was angry 
with them, and sent among them the fiery serpent. 
Many of the Israelites were bitten by it and died 
in a short time. They were not slow to recognize 
the serpent with which the camp was infested as a 
judgment sent upon them for their sin, as punish- 
ment for their murmuring, and they came to Moses 
and confessed their sin, and entreated him to inter- 
cede in their behalf, that the fiery serpent might be 
taken away. It was not removed, but Moses was 
directed to make a brazen serpent and set it upon a 
pole, raising the pole in the midst of the camp, 
when the bitten Israelites might be cured. Accord- 
ingly Moses made the serpent of brass, and erected 
it in the center of the tented square, then directed 
the bitten Israelites to look at it and live. 

This emblem may also be used to represent the 
manner of the death of the Redeemer of man- 
kind, viz: by crucifixion; for the ]N"ew Testament 
declares, "As Moses lifted up the serpent in the 
wilderness, even so must the Son of Man be lifted 
up." The Redeemer of mankind was raised up on 
the cross that he might be seen, and that virtue 
might come from him to diseased man, and the 
poison of the bite of the serpent sin be extracted. 



EMBLEMS OF SUBORDINATE LODGE. 



77 



DEGKEE OF TKUTH. 




Scales and Sivord. 

This united emblem presents the idea of justice- 
executed, and it impresses the mind with its im- 
portance. It emblems just prudence, which weighs- 
correctly every action of life and every motive 
leading to action, and which cuts off and turns out 
every principle in the nature that tends to the com- 
mission of wrongs; and it teaches us that great 
truth of the inspired words, "Justice and mercy 
shall meet together; righteousness and peace shall 
kiss each other." 

Whatever distinctions there may be in society 
outside of the fraternity of Odd Fellows, there are 
no distinctions in it. The rich and the poor, the* 
high and the low, the learned and the unlearned,. 



-78 MONITOR AND GUIDE. 

meet on a common level, and are brothers united 
for the promotion of benevolence and truth. 

Bible. 

This is an emblem of Odd Fellowship, because 
it is the Odd Fellow's text-book. Here we get our 
doctrines for faith and our rules for practice in all 
the relations of life. It is to us the fountain from 
whence the living waters of truth flow. To it we 
come as the thirsty traveler comes to the spring 
for the pure and sparkling draught to quench his 
thirst. We recognize the Bible as a precious boon 
to man, the gift of the Great Father above. It is 
-a "light to our feet and a lamp to our path." It 
is a compass whose never- failing needle directs us 
safely across the wilderness of this evil world. It 
is a safe guide amid all the dark labyrinths of life. 
It points out so clearly our duty in all the positions 
we are called to fill that we can not be mistaken ; 
and its precious promises give us comfort while we 
bear the burdens and endure the sorrows of this 
world. "When we are compelled to think of death 
and remember our mortality, the instructions of 
the Bible come in to tell us of a future life, and 
that act we perform at the grave of a fallen 
brother, of depositing the evergreen, is but expres- 
sive of what we have learned from this text-book 
of immortality. 

The Bible presents us the living truth, that death 
is not a reigning tyrant but a conquered servant, 
and that the territory of the grave is won. It tells 
us that the valley of the shadow of death has been 
lighted up wi'h the fire of the resurrection. "Life 



EMBLEMS OF SUBORDINATE LODGE. 79 

and immortality have been brought to light," The 
pages of the Holy Bible to an Odd Fellow shine 
with living lustre. 

The Hour- Glass. 

This emblem speaks to us of the brevity of hu- 
man life. As the sands in the hour-glass inces- 
santly run down, so everj r breath we breathe but 
shortens life and brings the end nearer and nearer. 

" Every beating pulse we tell 
Leaves but the number less." 

And so, as the sands in the hour-glass quickly -run 
down, the sands in life's hour-glass are so(.n gone, 
and as life ebbs out we go down to the grave. 
"Time and tide wait for no man." Time is rapid 
in its flight, and we are constantly admonished to 
improve the moments as they flit along. The time 
for doing good for ourselves and for others and 
for glorifying God our Creator will soon be past; 
and since it is true that there is no wisdom or de- 
vice or knowledge found in the grave whither we 
go, how important that the passing moments be 
improved. We should do with our might what 
our hands find to do, for "time once passed never 
can be recovered." "We may well follow the sug- 
gestion of an inspired teacher, "redeeming the 
time because the days are evil." 

There is one more thought that this emblem 
may well impress us with, and that is the differ- 
ence between time and eternity. Though time is 
short, eternity is long. The end of the one is 
quickly reached, but to the other there is no end. 
It is endless duration 



80 MONITOR AND GUIDE. 

The Coffin. 

This, as an emblem, speaks to us again of mor- 
tality. It tells us that we shall surely go down to 
the grave; shall be numbered with the shrouded 
millions, whilst our character and influence, still 
left upon the stage of acting man, will be telling 
for the gooi or ill of succeeding generations; for 
of the good man it is said, "He being dead, yet 
speaketh." 

But this emblem presents us especially with the 
fact that this life closes; its last event transpires; 
its last great and important change will surely 
come. That coffined one, cold in death, has passed 
through all the changes of life, and realized the 
truth that man is so slow to learn or realize regarding 
earth's passing charms, "All is vanity and vexation 
of spirit." To the throes of dissolving nature we 
must all come at last, and how soon we know not, 
for life is all uncertain. The honors and pleasures 
and riches of this world often perish with their 
using and enjoyment. The name we have secured 
and the fame we may have won for ourselves will 
all terminate in death, and our bodies are laid in 
the narrow house appointed for all the living. The 
king and his subjects, the general and his soldiery, 
the millionaire and the beggar, the wise man and 
the fool, all come to this last end of humanity. 
Then, if we have done good, the living will bless 
us in their memories, and if we have done evil, 
they will reproach and mourn our destructive in- 
fluence. 



ENCAMPMENT ODD FELLOWSHIP. 81 

CHAPTER VII. 

ENCAMPMENT ODD FELLOWSHIP 

Is properly called Patriarchal, and consists of the 
three Degrees of Patriarchal, Golden Rule, and 
Royal Purple. A part of the dressing of an En- 
campment room is the Tent and Crook, and tells 
us that they dwelt in tents or had movable dwell- 
ings and were shepherds watching their own flocks* 
The motto of our Order is carried into Patriarchal 
Odd Fellowship and exemplified in a different 
style. 

Friendship is taught and impressed in the way of 
hospitality to a stranger and toleration as to relig- 
ious faith. Abraham et tertained angels in the 
guise of men, and we are taught to entertain stran- 
gers, because some have entertained angels un- 
awares, and we may do the same. Abraham, under 
the title of Aram, is represented as driving a man 
from his tent and out into the wilderness because 
he did not worship his God. He was reproved and 
required to call back the stranger and bear with 
him in his difference of opinion and service. 

Love is taught and strongly impressed upon the 
heart by an exemplification of the Golden Rule, 
" Whatsoever ye would that others should do to 
you, do ye also even so to them/' Those of every 
nation, clime, kindred aud custom, with all their 
conflicting interests, are ranged side by side and the 
moral law is presented as a basis on which they 



82 MONITOR AND GUIDE. 

may all meet and unite in service to the Supreme 
Ruler of the universe and in offices of human ben- 
efaction. 

Truth is taught in the mimic journey of life, and 
the importance of care as we pass from point to 
point, and make watch after watch until the end is 
reached and we pass from labor to rest. 

The motto of Encampment or Patriarchal Odd 
Fellowship is "Faith, Hope and Charity," and 
under this motto and guided by these principles, 
we go forth to do the work of life. They are the 
three pillars on which the structure rests. An 
exercise of Faith gives us groundwork for Hope 
and inspires us to the exercise of Charity, that 
greatest of all the virtues, " and now abideth Faith, 
Hope and Charity, these three, but the greatest of 
these is Charity." 

To enter the Encampment branch of the Order, 
the highest decree of the Subordinate Lodge must 
be attained, and the highest degree of the Encamp- 
ment must be attained to entitle the Patriarchal 
Odd Fellow to all the rights and privileges of the 
Encampment. 



PATRIARCHAL DEGREE. 83 

CHAPTER VIII. 

PATRIARCHAL DEGREE. 

This is the first, or Initiatory Degree, in Patri- 
archal Odd Fellowship, and is distinguished from 
the Subordinate, which is called a Lodge, by En- 
campment, and this is the term used to represent 
the meetings. No one can become a Patriarchal 
Odd Fellow or a member of an Encampment un- 
less he has received the Third Degree, or the De- 
gree of Truth. He can only be admitted by peti- 
tion, which petition must be accompanied by a 
certificate from his Lodge to the effect that he is a 
member in good standing and has attained the 
Truth Degree. 

Here in the Encampment and in the Patriarchal 
Degree the Tent, as the movable habitation of the 
ancient Patriarchs, is used, and the High Priest, as 
the representative of Aaron, is a principal officer; 
his person and office is counted sacred, and he and 
bis tent are securely kept by guards. All the teach- 
ings of Subordinate Lodge degrees are endorsed, 
and additional incentives are given to the practice 
of the principles and the cultivation of the virtues. 
Patriarchs endeavor to make themselves more use- 
ful among their brethren in disseminating the prin- 
ciples of benevolence and charity. The teachings 
of the Degree present in hospitality the Patriarchs 
as examples worthy of our imitation. 



84 MONITOR AND GUIDE. 



CHAPTER IX. 

GOLDEN KULE DEGREE. 

This degree is one of the most forcible and beau- 
tiful degrees in the Order, for it gives a dramatic 
presentation of the world as the field for the devel- 
opment of our principles of Friendship, Love and 
Truth. It recognizes the men of all races, from 
all zones, and of all colors, as brothers — children 
of one common Father. It calls up before us the 
races of the past and places them alongside those 
of the present. And it groups before the mind the 
representatives of all countries and tongues and 
peoples, with their differences in training in the arts- 
aud sciences, possessing their different opinions, dif- 
fering in their faith and conflicting in their inter- 
ests; and it presents the Golden Rule as a basis of 
action for all. It reproves bigotry and illiberalism,. 
and urges sensible toleration. The whole race of 
mankind is but one race, the entire family but one 
family, and towards one another they should act 
on the Golden Rule, u "Whatsoever ye would that 
men should do to you, do ye also even so to them." 
Brotherly love to all mankind should actuate every 
Patriarchal Odd Fellow. What if they have differ- 
ent manners and customs and prejudices? They 
are the creatures of the same beneficent Creator 
and all alike dependent upon God and their fellows. 
and the principle of general fellowship, and true 
fellowship is the duty and privilege of all mankind. 



ROYAL PURPLE DEGREE. 85 

CHAPTER X. 

EOYAL PUEPLE DEGREE. 

This is the last degree in Odd Fellowship. It is 
the highest point to be gained — the summit and the 
•climax of the Order. A member of the Order may 
be well versed in all the degrees of the Subordinate 
Lodge, and the Grand Lodge official degrees; yet 
if he has not received the Royal Purple Degree of 
the Encampment he can not be accepted as a Rep- 
resentative in the Sovereign Grand Lodge. It is a 
requisite to that position and is an assurance of 
-everything below it. The Royal Purple Degree 
teaches the true philosophy of life. It leads a man 
to study himself and his surroundings — to find out 
his errors and mistakes, avoid and shun them, 
while he is led to appreciate the good he may have 
done and the good that others have done. The 
broad and narrow ways of lite are brought before 
us in the degree, the advantages and disadvantages, 
with the importance of making the best possible 
use of life's circumstances. 

There are different points or stages in life, all of 
which have their important interests and cares — 
childhood, youth, manhood, old age. While in the 
journey of life we advance from one stage to an- 
other, until the last is reached — death comes. The 
last watch is made and passed, and the rest from 
life's labor crowns us. The flesh "shall rest in 
hope." . 



86 



MONITOR AND GUIDE. 



CHAPTER XL 

EMBLEMS OF PATKIAKCHAL ODD FELLOWSHIP. 




The Three Pillars. 

This emblem represents the three great princi 
pies of Faith, Hope and Charity, and it is a strik- 
ing allusion to the following beautiful passage of 
scripture : " Faith, hope and charity, these three ; 
but the greatest of these is charity." These are 
grand virtues that should be possessed and prac- 
ticed by every Odd Fellow. Faith is a common 
principle, and we are accustomed to its exercise, and 
have been all our life-time; for the Jittle innocent 
infant, as it lies in the arms or hangs upon the bo- 
som of its mother, sweetly smiling in her face, rec- 
ognizes there a friend, though it does not under- 
stand or appreciate the relationship of mother. It 
is exercising faith, and the exercise of that princi- 
ple occasions the smile. Faith, as a principle, ce- 
ments society together, and forms the endearments 
of all the relationships. It is in this principle that 



PATRIARCHAL ODD FELLOWSHIP. 87 

our Lodges are formed, and it is the occasion of 
their continued existence and prosperity. Destroy 
faith, and humanity is at once robbed of all its 
enjoyments. The object of that faith which is a 
pillar of Odd Fellowship is God. The motto over 
a principal chair in every well-prepared Lodge 
room is, "Trust in God." Trust is synonymous 
with faith, and it is a sound, substantial, durable 
pillar. 

No less important is Hope, defined to be " ex- 
pectation of future good." This virtue is before 
the eye and dwells in the heart of every good Odd 
Fellow. It inspires him with courage for labor 
and endurance. Throughout the stormy ocean of 
time, sometimes with the threat of wreck and de- 
struction, as the storm howls and the waves dash 
and beat against the bark, hope's anchor, fastened 
to the cable of faith, and with its arms in good 
anchorage, holds the vessel secure till the storm is 
over and gone. 

Charity, or love, is another important pillar. By 
it we do not mean cold alms-giving, but a pure 
love that sympathizes with suffering and will bear 
the severe test of adversity ; love which is an imi- 
tation of the love of the great Creator. 

These three pillars are under the temple of Pa- 
triarchal Odd Fellowship, and will bear up the 
noble structure. 

Tents. 

This emblem tells us of the habitation of the 
Patriarchs. They dwelt in tents. It is said that 
Jabel, one of the distinguished descendants of 



88 



MONITOR AND GUIDE. 



A^dam through Cain, was the father of such aa 
dwell in tents and of such as have cattle. We 
suppose that he was the inventor of these movable 
dwellings, and that his business and occupation 
was that of a shepherd. Following this employ- 
ment, he was under the necessity of moving his 




flocks from pasture to pasture for subsistence, and 
in doing so a movable shelter, such as the tent 
afforded, was appropriate for him and his family. 
And the distinguished Patriarchs so often referred 
to in Patriarchal Odd Fellowship, viz : Abraham, 
Isaac and Jacob, and the heads of the twelve 
tribes, being shepherds, also dwelt most of the time 
in tents. These great men developed character 
that in many respects is example worthy of our 
imitation. They were simple-hearted and unosten- 
tatious, and their friendship was manifest in cor- 
dially entertaining the wayfarer who chanced to 
call upon them, and especially if that wayfarer was 
in distress. So we may learn from this emblem to 
be simple-hearted, without unnecessary show. We 



PATRIARCHAL ODD FELLOWSHIP. 89 

may learn from it to be true in all our expressed 
feelings, and be always ready to befriend and sup- 
ply the wants of a way-worn and distressed trav- 
eler. We should never close the door of our house 
against a stranger in want or distress. ; 'Be not 
forgetful to entertain strangers, for thereby some 
have entertained angels unawares." This was the 
case with Abraham in the plains of Mamre, and 
with Lot in the city of Sodom just before it was 
destroyed. 

This emblem may remind us again of the slen- 
der hold we have on earth. "Here we have no 
continuing city, but we seek one that is to come." 
This is not our abiding place. Soon the wilder- 
ness of this life will be crossed, and our tent-poles, 
so often taken down, will be set up on the bank of 
the river of death, there to be taken down for the 
last time, as we cross the cold stream and enter 
upon the eternal state and commence our existence 
in the sun-bright clime of Heaven. 

The Pilgrim' 's Scrip, Sandals and Staff. 

This emblem presents man as a traveler; being 
•engaged in making an important journey he has 
prepared himself with scrip, sandals and staff. The 
scrip is something to contain what will be needed 
for subsistence while making the journey. When 
the Israelites left the land of Egypt they prepared 
as scrippage an amount of unleavened bread on 
which to subsist for some time while making their 
march. They also prepared for themselves sandals 
and placed them upon their feet as a shield and 



90 MONITOR AND GUIDE. 

protection while they walked along the hard road 
or trod the sands of the desert. 

The staff was used as a help in walking, and 
especially so when tired and wearied of travel and 
yet compelled by circumstances to go on. 

Life is a journey that begins in infancy and 




ends, if not before, surely in old age. The first 
part of the journey is made when childhood gives 
place to the bloom, vigor and fire of youth. The 
second part is made when youth, with all its fresh- 
ness and beauty and love of pleasure, gives place 
to manhood and the sterner realities of live. The 
third part is made when the climax is reached,, 
when the summit of the hill is gained, and the 
descent on the other side is begun. Then "the 
strong man begins to tremble, the grinders cease 
because they are few, and those that look out at 
the windows be darkened." The fourth part is 
made when age and its infirmities have gathered 
in on the subject, until the "grasshopper becomes 
a burden and desire fails ; " for then it is " that mar> 



PATRIARCHAL ODD FELLOWSHIP. 91 

goeth to his long home and the mourners go about 
the streets." 

This emblem may also teach us the importance 
of using all due diligence to get ready for all the 
events of life. Every one should be furnished with 
scrip, sandals and staff. With their scrippage they 
may obtain strength for every day's travel and 
labor. The body and spiritual nature alike need 
to be fed and strengthened. The feet should be 
shod with the sandals, which will enable them ta 
endure the hardships attending them, and even, 
travel a rugged road, if need be, to do good. The 
staff is needed for support and stay amid the trials 
and dangers of the road. And when the road is 
all traveled, the journey all made, the outlet from 
earth to heaven is through the valley of the shadow 
of death. Then to the true and faithful one the 
rod and staff of the great Shepherd will be comfort^, 
stay and support. 

The Altar of Sacrifice. 

The idea of sacrifice was revealed from Heaven 
to man, and the promise of a Savior involved a 
human sacrifice that should be an atonement for 
sin. When Abel offered as his sacrifice a lamb, it 
was typical of the promised deliverance for man, 
but in this emblem of the Patriarchal Degree we 
have the test or trial of Abraham's faith referred 
to and illustrated. 

Abraham was the friend of God, and received 
the promise of a son " in whom all the families of 
the earth should be blessed," and yet Sarah, whom, 
we very properly style the Mother of the Patri- 



D2 



MONITOR AND GUIDE. 




-archs, attained old age without a son, and for a 
time Abraham thought that Eleazer, the faithful 
steward of his house, was to be his heir, and he 
from whom the Messiah should ascend. At length 
Hagar, the handmaid of Sarah, presented him with 
a son, and he thought surely Ishmael was to be 
his heir and the one in whom the promise was to 
be fulfilled. In the old age of Sarah, Isaac was 
born and designated as the promised seed. But 
when Isaac was a young man God bade Abraham 
take him to the land of Moriah and offer him up 
;as a sacrifice. With a heavy heart the aged Patri- 



PATRIARCHAL ODD FELLOWSHIP. 93- 

arch, in company with his son and his servants, 
went to the designated place, and upon arriving at 
the mountain he said to his servants, " Stay ye here 
and I and the lad will go up yonder and worship." 
Isaac, w r ith the wood upon his shoulder, attends 
his father, who is bearing in one hand the fire- 
brand with which to kindle the wood of the burnt 
offering, and in the other hand the knife with 
which he was to slay the sacrifice. As they neared 
the spot rendered memorable by the transaction 
that followed, Isaac asked for the attention of his 
father. "My father?" Abraham, aroused from 
his intense and painful reverie and deep devotion,, 
said, "Here am I, my son." And Isaac said, "My 
father, behold the fire and the wood, but where is 
the lamb for a burnt offering ?" Nothing can excel 
in tender affection and innocence, this touching 
conversation. And Abraham said, "My son, God 
will provide himself a lamb for a burnt offering." 
Abraham made known the divine requirement to 
Isaac, and he submitted to be bound and laid on 
the altar. Then the Patriarch clinched the knife 
and nerved his arm to slay him. Just then the- 
voice of God fell upon his ear saying: "Lay not 
thine hand upon the lad, neither do thou anything 
unto him; for now I know that thou fearest God, 
seeing thou hast not withheld thy son, thine only 
son, from me." The uplifted arm of the Patriarch 
fell by his side, and gratitude filled his heart that 
his son had been spared to him. A ram was dis- 
covered and offered as a sacrifice instead of Isaac. 



94 



MONITOR AND GUIDE. 



Tables of Stones, and Cross and Crescent. 

This emblem reminds us of Moses, the servant 
of God and the leader of the people of Israel, who 
spent forty days and forty nights within the fold- 
ings of the cloud that capped Mt. Sinai when God 




tame down upon it, and it brings up before us the 
Decalogue or ten commandments, that code of laws 
which is perfect ; for we can say of the code of the 
moral law written on tables of stone what can not 
be said of any code of laws that has ever been 
■enacted by men. There is no need for altering or 
amending them. They are as well adapted to man's 
wants now as when first given. Even those who 
reject revelation and scoff at Sinai's smoke and 
■cloud and pealing thunder and scathing lightning, 
in the midst of which was the giving of the law, 
written on the tables of stone, own that it is the 
best moral code ever given to the world, and no 



PATRIARCHAL ODD FELLOWSHIP. 95 

virtuous man has ever expressed a desire to amend 
or repeal it. 

The tables of stone, with the moral law written 
upon them, present a common basis of worship and 
morals for all mankind in all climates. The Chris- 
tian is indebted to the Jew, and the descendant of 
Abraham rejoices to see the Christian making the 
ten commandments the basis of his morals ; while 
the Moslem, or orthodox Mohammedan, sees in it 
the foundation on which he too stands, and he may 
well rejoice that there is a common basis, as to 
morals, for all mankind. Though there are differ- 
ences in faith and modes of worship, yet the same 
moral law obtains for all, and all are satisfied with 
it. The Jew, the Moslem, and the Christian, with 
those of every other faith, can meet around the 
common altar and offer up their devotions to the 
same infinite and eternal being; and while one 
glories in the cross, and another in the orescent, 
and another in the law or divine oracles committed 
to them as a people, all may learn to make allow- 
ances for the differences of faith that exist among 
them. If the followers of Mohammed will enjoy 
the privileges of their system, they must allow the 
Jew to enjoy his Judaism, and the Christian his 
Christianity, with those of every other faith the 
same privileges and rights. The prejudices that 
grow up and are fostered by the pressure of educa- 
tion should be trampled under foot, and every man 
enjoy the sacred right of worshiping God according 
to the dictates of his own conscience. The distinc- 
tions of nationality, growing out of color and other 
things, should be done away with in so far as they 



96 MONITOR AND GUIDE. 

affect religious rights and privileges. " God is oui 
father and all we are brethren. " Let the Golden 
Rule obtain, " Whatsoever ye would that men 
should do to you, do ye also so to them." 



The Altar of Incense. 

This emblem refers us to the worship performed 
by God's ancient people under the Mosaic or Leviti- 
cal dispensation. Under the tabernacle system, the 
altar of incense was situated in the first apartment 
of the sacred tent or the approach to the holy of 
holies, while the altar of burnt offering was in the 
open air in the court of the tabernacle. The posi- 
tion of the altar of incense was in about the center 
of the apartment, with the sacred candlestick on 
one side and the altar or table of shew-bread on 
the other side of it. The priests who were officia- 
ting in the tabernacle burnt incense on the altar, 
while the morning and evening sacrifices were be- 
ing offered on the altar of burnt offering. While 
the people prayed in silence, the priests burnt 



PATRIARCHAL ODD FELLOWSHIP. 97 

incense and offered prayer and thanksgiving to 
God. And this emblem may teach us the impor- 
tance of sending up to God the thanksgiving and 
gratitude of the heart in prayer and praise. As 
the curling smoke ascends from the incense altar, 
so we should see to it that our hearts are right in 
the sight of God; for he will only accept the sacri- 
fice of a "broken spirit and a contrite heart." The 
inward principle of reverence for God, filial fear, 
/ove, faith and submission must be in exercise. The 
altar must be prepared and the gift be properly 
placed upon it and offered in a proper spirit. Then 
it will be pleasing in his sight, and the smoke of 
the incense will be a sweet smelling savor to him 
to whom the offering is made. 

May the heart of every Patriarchal Odd Fellow 
ever contain the pure incense of a true devotion to 
God and mankind, and may that incense be ever 
burning day and night like the incense on the holy 
altar in the Temple. 



98 MONITOR AND GUIDE. 

CHAPTER XII. 

IN GOD WE TKUSr. 

This is a motto of Odd Fellowship, and one of 
the first recognized in the Order. It appears in 
the Lodge-room in plain characters over a princi- 
pal chair. Every initiate into the mysteries of Odd 
Fellowship adopts it as his own motto. Ranging 
himself with the Brotheihood, he becomes for them 
what the illustrious Aa*on became for his brother, 
a spokesman. He spoaks for himself and the 
whole Fraternity, "Ik God we Trust." 

This motto teaches us that God is the Supreme 
Ruler of the universe, the upholder and sustainer 
of all things, and by whom all things consist. " He 
holdeth the waters in the hollow of his hand, and 
meteth out heaveti with a span, and cornpreheudeth 
the dust of the earth in a measure ; weigheth the 
mountains in scales and the hills in a balance. Be- 
hold, he taketh up the isles as a very little thing." 
It teaches that God is the great disposer of hu- 
man events, " that he pulleth down one and setteth 
up another," and that all are alike dependent upon 
him. Our existence has been derived from him, 
and our life continued amid the dangers of this 
state by his almighty power. But this motto also 
teaches God's providential care for all his creatures 
and his love and power in supplying all our wants. 
It reminds us of the fact that "even the hairs of 
our head are all numbered," and that God cares far 



IN GOD WE TRUST. 99 

more for us than for the sparrow that falls not to 
the ground without his notice. His eye is ever 
upon us and his watchful care over us. 

It tells us that all our blessings come from God, 
while in him " we live, move and have our being." 
The food we eat and the raiment we wear, with all 
the endearing ties of earth, are blessings from his 
hand, and for them gratitude should fill our hearts. 
It also reminds us of the fact that we are accounta-, 
ble, as rational and intelligent beings, to him from 
whom we have received so much. His eye is ever 
upon us, and in his infinite and eternal mind a per- 
fect knowledge of our character is had, a faithful 
record of our proceedings in life is made, and as 
our judge, he will bring us into account at the last 
day. 

The motto also reminds us of the promises of 
God's word, temporal and spiritual good, for he 
alone can supply our wants ; he is the author of 
grace that saves in time and in eternity. 



100 MONITOR AND GUIDE. 



CHAPTEE XIII. 

OUE MOTTO : FEIENDSHIP, LOVE AND TKUTEL 

The object of the Order of Odd Fellows is, in 
part, to secure fraternity among mankind, and the 
principles of our motto are very appropriate to 
bring about that end. Every good Odd Fellow 
looks with favor upon it, and in life is trying to 
exemplify the principles, and it is recognized by 
the outside world as peculiar to Odd Fellowship, 
and they readily acknowledge our right to its use r 
for they see the workings of the Order. We exem- 
plify this motto in the dressing of our Lodge rooms- 
and in the instructions given in our mysteries as 
we unfold them. It is placed over a principal chair, 
and is inscribed upon the banners we unfurl to the 
breezes for the outside world and other fraternities 
to gaze upon. 

The Friendship of Odd Fellowship is friendship 
not only with each other, but with all men. It is 
not that mean, sickly, counterfeit thing that would 
be called friendship, so much practiced in the 
world, the native element of which is selfishness — 
"that is but a name." It is close attachment,, 
strong regards and kind feelings which lead to- 
good offices. It leads to help each other and our 
fellows in time of need. 

This principle, deeply planted in the heart, leads- 
us to do for a brother what we would have a brother 
do for us in like circumstances. When we hear of 



FRIENDSHIP, LOVE AND TRUTH, 101 

a case of destitution, friendship prompts us to re- 
lieve, to "feed the hungry and clothe naked." 

The good Odd Fellow appears in the chamber of 
affliction as one governed by principle such as 
should dwell in the bosom of a man ; see him — 

' ' Watching by the couch of pain 
Till the light of day shall wane ; 
Till the evening star is high, 
Till the midnight shadows fly, 
Silent, wakeful vigils keeping 
On the restless sufferer sleeping." 

^ud when death has done his work and the clay 
cold form, motionless, is before him, he recognizes 
in it an emblem of his own mortality, and sees that 
this is all that is left for earth of one who was born 
as he was born, who once lived as he now lives, but 
now is lost to earth. He mingles true tears with the 
weeping wife, mother, sister or daughter. Moved 
by Friendship, he performs all the last sad offices 
which nature requires. If it be an Odd Fellow 
deceased, he shrouds the absent brother's form in 
his last bed, the coffin, and remembers that they 
will never again be associated as they^iave been in 
the interesting duties of the Lodge room, and in 
the performance of kind actions for one another 
and for their fellow men. With a sad heart, in 
company with his brethren of the Order, he bears 
the bier to the sacred depository for human dust, 
the grave-yard, then softly lays the brother, lost to 
earth, in the clay-cold, narrow house, and as he 
does it, he looks on those about him and sees 
" gloom settling on each face and sadness marking 
every eye." 



102 MONITOR AND GUIDE. 

But as the funeral services are drawing to a close y 
thoughts of immortality crowd into the chambers 
of the soul ; and the lamp of the resurrection, 
lighted by the Lord of life, illumines the charnel 
house whilst each brother present casts his sprig 
of evergreen into the vault. Having closed the 
ceremonies the Odd Fellow mounds the earth above 
the departed one, then leaves the sister of Rebekah 
to soothe the disconsolate friends as none but a 
sister can. It may be that the Odd Fellow returns 
to that newly-made grave again with a free-stone 
or marble monument on which is carved the name 
of the deceased, and with the name some emblems 
or characters that are used in unfolding the myste- 
ries of Odd Fellowship. 

It may be the daughter of Rebekah will visit 
that grave again in company with that bereaved 
widow, mother, sister or daughter, and shed another 
tear in sympathy as she reads the inscription upon 
the tombstone and remembers the virtues of the 
lost one. But she asks the sorrowing one beside 
her to assist in giving one more testimonial of re- 
gard for the buried one. She prepares a spot upon 
that mound, then plants an evergreen that may sing 
under the passing breezes a long, long requiem. 

This is friendship as taught and practiced in Odd 
Fellowship, and the character of man thus moved 
to kind acts by pure friendship, looms up in gran- 
deur and true moral magnificence, till even the 
wondering world admires. 

Friendship as taught in Odd Fellowship gives us 
an exposition of the text, " Be not forgetful to en- 



FRIENDSHIP, LOVE AND TRUTH. 103 

tertain strangers, for thereby some have entertained 
angels unawares." Never have your door closed 
against a stranger seemingly in distress, but let him 
enjoy your hospitality ; give him a hearty welcome, 
and so will he feel that he occupies the tent of a 
friend. And his character as he develops it may 
exercise a very salutary influence upon you and 
upon your family. And, indeed, though his char- 
acter be not as you wish, send him not out into the 
wilderness, for if the Great Father above in mercy 
has borne with him, surely thou shouldst. If God 
has permitted him to dwell for years under the 
circling curtain of the heavens, surely thou canst 
bear with him for a night, by entertaining him 
under thy roof. Let the stranger share thy hospi- 
tality, and God, the Great Father of mankind, will 
reward thee ; for he that giveth but a cup of cold 
water in the name of a disciple shall not lose his 
reward. 

Love is the principle of action for the good Odd 
Fellow. It is the element in which he moves, the 
grand motive power to his efforts to good. 

The beauty of the Order of Odd Fellows is seen 
in this, that it teaches and impresses the law of 
universal brotherhood, our duty to love one 
another. An Odd Fellow never said in his heart, 
as the murderous brother of Adam's much-loved 
Abel, "Am I my brother's keeper ? " He could not 
say it and retain his character, for the very moment 
he said it he would cease to be an Odd Fellow. 
The principles of Odd Fellowship carry help to 
the needy and distressed of every clime and cir- 



101 MONITOR AND GUIDE. 

cumstance. Love to man as inculcated teaches us 
to look upon every man as a brother. It ranges 
before us the European with all his refinement and 
the sable son of Africa with all his superstition 
and degradation ; the Asiatic and the wild roamer 
of the forests, the Indian ; the Mohammedan and 
the venerable representative of Abraham. It tells 
us, in all our actions toward them, to keep in 
view the Golden Rule, " Whatsoever ye would 
that others should do to you, do you even so to 
them." 

Truth is also a cardinal virtue, a standing, im- 
portant principle with us. The good Odd Fellow 
possesses truth in the " inward parts," and his aim 
is continually to possess and practice it. He wants 
it graven upon the tablets of his heart as "with an 
iron pen," made permanent as the heavy impression 
stamped in the everlasting rock. For if the foun- 
dation is pure he knows that the waters issuing 
therefrom will be pure. With a right heart, he 
will be able in his constant conduct to exhibit 
" truth." Like the never varying needle under the 
influence of the loadstone, he will be always point- 
ing in the right direction, which will be to the en- 
campment above, and he will be wending his way 
to a position there. 

The Odd Fellow remembers well when the world 
was shut out from him for the first time in the Odd 
Fellow's Hall. The impressive ceremonies of initi- 
ation are fresh in his mind and he feels glad that 
the obligations of the Order are on him. There is 
satisfaction to him in the thought that with man/ 



FRIENDSHIP, LOVE AND TRUTH. 105 

thousands he stands pledged to the practice of 
•" Friendship, Love and Truth." 

But the good Odd Fellow is faithful in helping a 
brother to stand the storms of life. If he sees 
•danger before him to whom he is fraternally bound, 
like the virtuous and manly Jonathan when with 
his lad he went within an arrow's shot of the 
stone Ezel to inform his covenanted friend of his 
peril. 

Odd Fellowship teaches us to imitate the conduct 
of the ancient worthies who had "faith in God" 
from righteous Abel, the record of whose death is 
the first line carved on the grave-stone of the 
world to the latest prophet who sealed the truth 
with his blood. It tells us why we are to have 
faith in God, viz.: that we may find repose for the 
soul beyond the boundary line of time; for there 
is no real rest on earth from the period when 
Time's lap receives us until the earth in a grave 
gives the body a resting-place; toil and trouble 
and sorrow is the lot. The path of life is a nar- 
row path and dangers are all around, obstacles con- 
tinually crowd our way. We pass through dense 
forests at times when storms are raging, thick 
darkness presses about us relieved only by rapid 
lightning gleam for a moment, which leads us more 
sensibly to realize the absence of light. And to 
this is added the threatening voice of a seeming 
angry God in the rolling thunder. The principles 
-of Odd Fellowship lead us — 

" To see in the author of the storm 
An everlasting friend, 
Benignly looking at our faith." 



106 MONITOR AND GUIDE. 

Sometimes the sun will light our path, shedding- 
down his mellow beams, will infuse a vigor not 
known in time of trial. The grass is green and 
flowers are opening their lovely petals to the eyes, 
and sending out their pleasant fragrance on the 
air. Earth unrolls her canvas and spreads out be- 
fore the eye her untold beauties. Then her voice* 
comes on the passing breeze to our ears and hearts, 
"Come, enjoy me." Odd Fellowship says, "Be 
careful, for in the green grass and amongst those 
highly colored flower plants at your feet and along 
your pathway, poisonous serpents may be coiled in 
ambush." 

Be not carried away by the." voice of the charmer,, 
though he charm never so wisely." Look out for 
dangers till thy journey ends. Shun the snare of 
the fowler until his hunting day is past. 

"Trust in God "and thou shall come unto Mt.. 
Zion, the city of the living God, the heavenly Jeru- 
salem, and to an innumerable company of angels;, 
to the general assembly and church of the first 
born, which are written in Heaven, and to God, the- 
judge of all, and to the spirits of "just men made 
perfect." At the banquet of Heaven the faithful 
shall sit down with Abraham, Isaac and Jacob,, 
clothed with the pure robe; they shall recline at 
the board with other honored guests at the great 
supper of the Lamb, and shall tune their harps in 
harmony with the melting melody of heaven. 

How much better the world would be than it is, 
if the banner of Odd Fellowship was unfurled to 
every breeze — if Friendship, Love and Truth was 
practiced everywhere, and all mankind were repos- 



FRIENDSHIP, LOVE AND TRUTH. 107 

ing under the wide- spread branches of our tree. 
If all were united in one glorious principle, one 
law would bind all nations, kindreds and tongues 
of the earth. Then would wretchedness and dis- 
grace soon lose its subjects. 



108 



MONITOR AND GUIDE. 



CHAPTER XIV. 

A TOKEN. 




THE RAINBOW. 

There is not a grander or more beautiful phenome- 
non in nature than the rainbow. We have no ac- 
count of it existing before the flood, and yet it is quite 
likely it did exist in the antediluvian age, for the same 
natural cause that produces it now would have pro- 
duced it then, for the only thing necessary for its 
production is the shower and the sunshine. We never 
see the rainbow except when the rain falls before us 
and the sun is behind us, for the rays of the sun are 
refracted in the drops of rain, by which refraction 
the different colors of the rainbow are produced. 

When Noah came out of the ark, which had been 
his home during the time that the waters prevailed, 
he built an altar on the side of Mt. Ararat for the 
purpose of sacrifice. He had been engaged for some- 
time in worship, had prepared of the clean animals 



A TOKEN. 10^ 

and had offered sacrifice to God. The Great Supreme 
Ruhr accepted his sacrifice, and in the midst of his 
devotions entered into solemn covenant with him that 
the world should never again be drowned. There 
the Patriarch Noah stands surrounded by his family 
engaged in solemn audience with Jehovah. His faith 
in God was strengthened as he heard the declaration 
that the inhabitants of the world should never again, 
be destroyed with the waters of a flood. Such a ca- 
lamity as had been visited upon man should never be 
visited upon him again, and to confirm this covenant 
the rainboio was made a token, for God said, " I do 
set (or appoint) my bow in the clouds, and it shall be 
for a token between me and the earth." 

Covenants have existed from the earliest ages among 
men, and they are proper. It is an agreement be- 
tween two or more parties on certain terms, and there- 
is a self-binding obligation involved on the part of 
each party included in the covenant. When cove- 
nants are made between men, each party has power to 
accept the terms or reject them. 

Eschol and Aner were confederate with Abraham,, 
made so by a solemn covenant while the old patriarch 
dwelt in the plains of Mamre, and under the obliga- 
tions of that covenant they rendered important service 
to Abraham while contending with the fierce confed- 
erates that reigned in the cities of the plain. 

Jacob made a covenant with Laban, and instituted 
" Galeed," which signifies " a heap of witness," and it 
was a token of that covenant. 

"When Israel fought with the Philistines under 
Samuel, there was a solemn covenant entered into, 
and under the solemnities of it a glorious victory was 



110 MONITOR AND GUIDE. 

had by Israel, and the prophet raised a stone between 
Mizpah and Shen, and called it Ebenezer, i. e. stone 
of help. It was a token. 

One of the most important and interesting cove- 
nants ever entered into by men, and faithfully lived 
up to, is that which is brought to our view in the nar- 
rative of David and Jonathan. The former was an 
humble shepherd, and the latter was a prince and a 
warrior of renown. Jonathan became strongly at- 
tached to David, and he in turn loved Jonathan. The 
most intimate friendship existed between them, and 
their love one for the other was pure and ardent. 
Their friendship was of such a character that it could 
not be affected by changes or chances. " The soul of 
Jonathan was knit with the soul of David, and he 
loved him as he loved his own soul." He made him 
& royal present in token of his esteem and friendship. 
He presented him with a robe, a girdle, a sword, and 
a bow, and with the bow was a quiver full of arrows, 
with which to charge it time after time. These to- 
kens reminded David of their mutual pledges involved 
in the covenant into which they had entered. But as 
time passed on, and the jealousy of Saul increased to- 
ward David, the ties of their covenant relation were 
tested, and Jonathan, true to David, plead for his life 
before Saul. But when he appeared the last time be- 
fore Saul," on the errand of love for David, he periled 
his own life, for his enraged father attempted to kill 
him. The covenant into which the two had entered 
was referred to by David when the prince agreed to 
"sound his father" and bring David back word to his 
hiding-place. The plan adopted was ingenious, and 
being faithfully carried out, resulted in giving the 



A TOKEN. Ill 

needed information without making the utterance in 
words. "Go thy way, the Lord hath sent thee away," 
was the meaning of the arrow as it sped from the bow 
of Jonathan and cut its way through the air, circling 
for a fall beyond the stone behind which David was 
hid. The two covenanted friends held a hurried in- 
terview, when they parted, and each remained true to 
^ach other till death brought about a separation, for 
Jonathan soon after was killed in battle, and David 
showed the kindness to his son that he would most 
gladlv have shown him. 



112 



MONITOR AND GUIDE. 



CHAPTER XV. 

A TOKEN. 




THE ROD OF MOSES. 

This important instrument belongs to the great 
leader and emancipator of Israel, and may well be 
used as a token, associated as it is with the demonstra- 
tions of friendship made by Moses. That rod has an 
interesting history, but just where it begins we are 
somewhat in doubt. It may be that the great law- 
giver of Israel put himself in possession of it when a 
prince in the land of Egypt, and for aught we know, 
it was a distinguished mark of his rank and royalty. 
As to its form and color we can not determine. It 
may have been of proper form and size to be used as 
a staff, and its color may have been blue ; and as such, 
when in sight of the Israelites, denoted to them his 



A TOKEN. 113 

friendship, for ome was anciently used as a color to 
denote friendship. 

When at forty years of age he fled to Midian, he 
probably took his rod or staff with him, and it was a 
relic in Midian of his former greatness in Egypt. It 
may be, when a shepherd, the only memorial of his 
former greatness was a a token," the rod. As a stran- 
ger in the land of Midian he bears about with him 
this isolated symbol of his former greatness. 

One day while feeding the flock of Jethro, his 
father-in-law, his attention was attracted by a burning 
bush — a strange phenomenon. He looked with won- 
der and astonishment at it when he saw it was not 
consumed. With the most solemn and sacred cere- 
mony he was set apart by the Jehovah to the import- 
ant work of liberating his enslaved countrymen. 

At first he objected to entering on the work, for he 
felt his insufficiency; but God assured him that he 
should prosper, and that his countrymen should be 
free. He asked for satisfactory testimony of the truth 
of this declaration, and he received as answer the 
inquiry, " What is that in thine hand ? " And he said, 
"A rod." He was bidden to cast it upon the ground; 
he did so, and it became a serpent. He looked at it, 
as it crawled and hissed before him, and fled from it. 
How strange, his rod, that he had carried so long as 
an emblem of his position, is no longer a rod, but a 
thing of life of which he is afraid. Now the last 
relic of his princeship was gone. Just at this point 
he is checked up and receives the order, " Put forth 
thine hand and take it by the tail," and he did so, 
and it became a rod in his hand again. 

With this restored rod, Moses went down into the 



114 MONITOR AND GUIDE. 

land of Egypt, and with it wrought signs and won- 
ders to convince Pharaoh that his message was from 
God. After Aaron became associated with Moses 
jointly as leader, sometimes one of them used it and 
sometimes the other. It became an emblem and an 
implement in the ministry of Moses, of which Aaron 
was the priest, and, in the perfected condition of the 
priesthood, was the high priest. 

This was the same rod that Moses held in his hand 
over the waters of the sea, and they divided so that a 
road was made for Israel to pass over, and after the 
host of Israel had reached the other side the rod was 
stretched again over the waters and they came back 
to their place and drowned the Egyptians. 

When the Israelites were in the wilderness this rod 
was used for smiting the rock, which opened under 
the shock and produced water in abundance, and 
afterwards he seems to have transferred it to Aaron, 
and in the tabernacle it budded and bloomed and 
bare almonds in a night. It was afterwards laid up 
in the ark with the pot of manna and the tables of 
the law, and kept as a memorial or token to all Israel 
in ages after, of the settlement of the difficult question 
of the high priesthood in the family of Aaron. 



A MEMENTO. 



115 



CHAPTER XVI. 

A MEMENTO. 




The union of hands and heads and hearts is very 
fitly represented by a bundle of sticks. Take the in- 
dividual stick composing a bundle and it may set 
forth the individual members of any association, and 
so the bundle securely bound may represent the 
whole, and that which is used to fasten them together 
may represent the obligation that makes them one. 
The union thus set forth is needed to accomplish 
great and important ends. It is often the case when 
one single-handed and alone can accomplish but little, 
two or more in their efforts may readily succeed. 
When the great Creator first formed man, he said, 
u It is not good for him to be alone ; I will make him 
an help meet for him," and it was not long after 
Adam's creation until Eve was formed, then the 
marriage relation was . instituted and the marriage 
covenant accepted. The man and the woman, joined 



116 MONITOR AND GUIDE. 

together as husband and wife, started out on their 
mission of life. 

When the youthful patriarch Jacob received his 
first lesson on the doctrine of divine Providence from 
the Great Father above, it was received in a vision 
of the night while on his way to Padan-aram, usually 
styled his ladder dream. In it a company of holy 
angels are represented as ascending and descending 
on the ladder. They are going up and coming down 
in the performance of their work as an associated 
protective ministry. 

The same truth is beautifully taught in the history 
of one of Israel's greatest prophets, viz : Elisha, when 
residing at Dothan. The guardians Of the prophet 
and his servant were far more numerous and power- 
ful than the band of Syrian soldiers that had come to 
take them. The very mountain where they were en- 
sconced was environed with horses and chariots of 
fire. 

A Lodge of Odd Fellows can easily perform what 
a single one could never accomplish. Banded to- 
gether as we are in our fraternity, we can " visit the 
sick, relieve the distressed, bury the dead and educate 
the orphan." 

"When a great reformer infuses his spirit into others 
and binds them with himself so that their strength is 
united, he can succeed with his reformation; but 
without the association of others he could not; and 
so when a mighty warrior desires to avenge his coun- 
try's wrongs, he goes forth to stir up the masses and 
enlist them under his banner, then drills them in 
military tactics, thereby preparing them to do battle^, 



A MEMENTO. 117 

so that when they move in solid phalanx they put the 
■enemy to flight and gain the wished-for victory. 

John Adams, in the days of the American revolu- 
tion, said, " United we stand, divided we fall." It is 
not more certainly true in great moral reformations 
or national contests than it is in the great work of 
fraternizing mankind. Every member of our great 
Fraternity should remember that while one rod is 
easily broken a bundle of rods can not be broken, 
and every Lodge should remember that for prosperity 
and effectiveness as a benevolent society, union is re- 
quired among its members. The hearts and hands of 
our members should be together. Let no discord 
come within the sacred circle of our Brotherhood; 
let no evil influences control the feelings, but on the 
contrary let " Friendship, Love and Truth " perme- 
ate the heart and nature of all There should be in 
every Lodge room, as the retreat of Odd Fellows, an 
exemplification of that beautiful sentiment, "Behold 
how good and how pleasant it is for brethren to dwell 
together in unity." 



118 



MONITOR AND GUIDE. 



CHAPTER XVII. 

BREASTPLATE OF JUDGMENT OR URIM AND 
THUMMIM. 




This was a part of the apparel of the high priest, 
but the great Jewish writer Josephus and all others 
have failed to give us a clear and distinct understand- 
ing of it. From what is revealed to us in the in- 
spired word, we learn that it was about ten inches 
square, a piece of very rich embroidered work, and 
double, with a front and back, and formed a pocket 
or pouch in which were placed a stone or stones which 
were denominated Urim and Thummim, and was re- 
ferred to by the high priest as an indication of the 
divine will regarding any doubtful matter that was 
referred to him. 

The expression to which we refer for the size of the 
breastplate of judgment and its form, viz : square, is 
"A span is the length thereof and a span is the 
breadth thereof. " It was composed of the same ma- 
terial of which the robe of the ephod was formed 



BREASTPLATE OF JUDGMENT, ETC. 119 

The two upper corners were fastened to the ephod, 
while the lower corners were fastened to the girdle 
of the ephod. There were rings and chains all of 
pure gold, and the richest lacings were connected 
with this adornment- of the high priest. But the 
striking peculiarity of the breastplate was this, it was 
adorned with twelve different precious stones that 
were fastened each in a frame of gold, making four 
rows of stones, three in each row, and thereby repre- 
senting the twelve sons of Jacob or the twelve tribes 
of Israel. On the face of each stone there was en- 
graved the name of one of the sons of Jacob or one 
of the twelve tribes of Israel. It began at the eldest 
son and closed with the youngest. In the first row 
were Reuben, Simeon and Levi, and the stones were 
sardius, topaz and carbuncle ; in the second row were 
Judah, Dan and Napthali, represented by an emerald, 
sapphire and diamond; in the third row were Gad, 
Asher and Issacher, represented by ligure, agate and 
amethyst; in the fourth row were Zebulon, Joseph 
and Benjamin, represented by beryl, onyx and jasper. 
Now the high priest represented all the people of 
Israel by wearing this adorned breastplate as he went 
into the tabernacle. He was not ministering simply 
for the tribe of Levi, to which he belonged, but he 
ministered for them all. And here is an important 
lesson for every Odd Fellow to learn who has ad- 
vanced in the degrees. We are not simply to care for 
the few intimate friends we have in our own Lodge, 
but for our brethren of the Order in every jurisdic- 
tion throughout the globe. Nay, we are not to stop 
even here, but to let our feelings run out to men of 
all climes . and colors and circumstances, " For God 



120 MONITOR AND GUIDE. 

hath made of one blood all nations of men to dwell 
upon the face of all the earth." We are all one race, 
and belong to God's great family. " God is our father, 
and all we are brethren." 

The Breastplate of Judgment contained the TJrim 
and Thummim. Whenever a doubtful matter was to 
be settled and the counsel of those concerned was in- 
sufficient to settle it, the high priest referred the mat- 
ter to the Jehovah who was ever present with them 
in the pillar of cloud and fire. He went into the 
tabernacle, and passing the altar of incense, the table 
of shew bread and the golden candlestick, he took his 
position in the holiest place immediately under the 
cloudy pillar, and God settled the disputed matter by 
the appearance of the precious stones set in the 
breastplate. 

We have frequent reference to the use of the TJrim 
and Thummim in the history of God's ancient people, 
and to the questions settled in the use of it. When 
Joshua inquired who should go up to fight with the 
Canaanites, it was answered Judah shall go ; and so 
David and others inquired of the Lord and received 
answers by TJrim and Thummim. 

We are not, as Odd Fellows, called upon to minis- 
ter as Aaron and his successors in an earthly taber- 
nacle or temple, and be clothed in the paraphernalia 
of the priesthood ; we do not wear the honored breast- 
plate of judgment ; yet we have the divine will re- 
vealed to us in the Bible, which is an integral part 
of Odd Fellowship. It sets forth our duty in all the 
relationships of life ; we can seek successfully by its 
guidance and light the directions we need, and if the 
TJrim and Thummim peculiar to the earlier dispensa- 



BREASTPLATE OF JUDGMENT, ETC. 121 

tiort is denied us, we have the increasing light of the 
age in which we live to direct us and inform us on all 
questions of vital importance touching our faith and 
conduct. 

Let every Third Degree Odd Fellow call to mind 
this part of the dressing of the high priest and the 
lessons it teaches; and as the Patriarchal Odd Fellow 
sees the emblem of office and position in the Encamp- 
ment room, let him accept it as a teacher and learn to 
practice hospitality to a stranger. Let him accept the 
teachings of the Golden Rule and practice upon them, 
and thereby make the journey of life safe even to its 
■close. Let the emblem, as it should, lead us to the 
practice of " trust " or faith in God. Let it lead us to 
the possession of the qualities of hope, viz : " desire and 
expectation of future good," and to charity in its fullest 
and broadest and most comprehensive sense. For 
these principles, lived and exemplified in life, will 
make us, that we will bless and be blessed. We will 
be honored and respected through life, in death, and 
after death. 



122 MONITOR AND GUIDE. 



CHAPTER XVIII. 



FRATERNITY. 



Fraternity is the first great principle of Odd Fel- 
lowship. Every member in good and regular stand- 
ing is a brother, and the institution, taken as a whole, 
is a great " Brotherhood/' It is a " universal frater- 
nity in the family of man." Odd Fellowship is a 
society where the members have a common interest 
and are bound together by strong and endearing ties. 
The relationship of brother in the same family is a 
near one, and if the endearment of that natural rela- 
tionship has not been broken into or injured, its near- 
ness is felt and the feelings prompt to acts of kind- 
ness and true affection. Nor less is it true in the 
Order of Odd Fellows. The ties that bind us to- 
gether are strong, and the endearments of our great 
brotherhood are sacred. If the fraternal feelings 
have not been interfered with or the ties of brother- 
hood broken, the relation Odd Fellows sustain is a 
near one, and brotherly affection is sure to be manifest. 

If an Odd Fellow is overtaken by disease or mis- 
fortune, so that he suffers in person, property or repu- 
tation, the hands of brothers are stretched out to his 
relief all through the fraternity family. Disease is 
often arrested in its course by sympathy, nursing and 
other acts of kindness ; financial crashes are sometimes 
repaired, and the foul and cruel stains of the slanderer 
are removed from the escutcheon of character. If a 
lull in business transpires and the Odd Fellow *& 



FRATERNITY. 123 

thrown out of employment, the Fraternity will readily 
discover his position and surroundings, and may assist 
him to a return to business. 

The Fraternity of Odd Fellows look upon the en- 
tire habitable earth as a great field of labor, and the 
whole family of man become her beneficiaries. For 
the nations of earth are all one great nation; the 
families of earth are all one great family ; the indi- 
viduals are but units of one great race, and indeed 
the language of earth is one great universal language- 
divided up into various dialects. 

What we are needing among mankind is to be 
brought together in our feelings, and led to realize 
each others 7 wants and labor to relieve them. Fra- 
ternity alone can accomplish this great end, and our 
Order is one of the most important fraternities in 
bringing about this result. The fires that occurred 
in the great Northwest a few years ago, producing 
such wide-spread need, and the prompt answers made 
to their calls for help, show how much can be done, 
and how easily, by an association. And so when 
scourges in the form of dire disease, such as cholera, 
yellow fever, etc., have passed through cities, leaving 
the dark pall of sadness and sorrow on them, our- 
Fraternity recognized the trial and sent nurses, phy- 
sicians, means aad medicines until their wants were 
met. 



124 MONITOR AND GUIDE. 



CHAPTER XIX. 

THE PRINCIPLES OF ODD FELLOWSHIP. 

To the ladies we are anxious to say our Institution 
is not unmeaning ; and yet we need hardly say it, for 
the development of her principles is so clear in the 
practice of our worthy members, that all observers 
can see them readily. The following may be counted 
as a brief epitome of what Odd Fellowship is : 

God's Fatherhood and Man's Brotherhood. 

We teach that " God hath made of one blood all 
nations of men to dwell on the face of the earth. " We 
are all one great family, enjoying the blessings of a 
great common Father. His sun shines on us all alike ; 
his air surrounds us and is free for all mankind alike. 

Care for Others 

Is a duty that Odd Fellowship enjoins. No man has 
& right to live simply for himself — to enjoy the bless- 
ings of the common Father alone — or to shut up his 
bowels of compassion toward the needy and distressed. 
That great tendency of our humanity is to be guarded 
against, viz : selfishness; and benevolence, its opposite, 
is to be fostered and practised. 

Friendship, Love and Truth 

Is the acknowleged motto of Odd Fellowship. It is 
printed upon the banners she has flung to the breeze ; 
it adorns a principal chair in all her Lodge rooms, 



THE PRINCIPLES OF ODD FELLOWSHIP. 125 

and her membership glory in proclaiming it as their 
motto. It is a chain composed of three golden links 
or principles that will, properly practiced, fraternize 
mankind. 

Trust in God 

Is the watchword of Odd Fellowship, and like the 
motto that has just been referred to, it adorns a prin- 
cipal chair in the Lodge room, and it is proper to 
state that from the first movement made towards con- 
nection with the Order until the last mysteries in 
Odd Fellowship are disclosed, " Trust in God " is in- 
inculcated and enjoined. An atheist could never gain 
admission through the door into a Lodge room, for 
the mysteries of initiation and the same of all subse- 
quent developments until the Grand Encampment is 
reached and the wonderful test of Abraham's faith in 
God is referred to, who "By faith when he was 
tried, offered up Isaac ; and he that had received the 
promises offered up his only begotten son, of whom it 
was said in Isaac shall thy seed be called." 

Charity 

Is especially taught in Odd Fellowship, and its prac- 
tice insisted upon. The second degree is entirely de- 
voted to this principle ; and it does not consist, as we 
teach it, simply of cold alms-giving, but as set forth 
in the sacred record, and as defined by an inspired 
writer, " Charity suffereth long and is kind ; charity 
envieth not, is not puffed up, doth not behave itself 
unseemingly, seeketh not her own, is not easily pro- 
voked, thinketh no evil, rejoiceth not in iniquity, but 
rejoiceth in the truth, hopeth all things, believeth all 



126 MONITOR AND GUIDE. 

things, endureth all things," etc. Our Order sets 
forth this greatest of the Christian virtues by referring 
to him who proved himself "neighbor to him who 
fell among thieves," viz : the good Samaritan and his 
kindness in caring for the sufferer. 

Mutual Relief 

Is taught in the Friendship Degree in a very striking 
and effective manner, by an allusion to the assistance 
rendered under the solemnities of a covenant, first by 
Jonathan, the prince in Israel, who gave his bo^ and 
sword and girdle to David, and risked his life in ad- 
vocating his cause before King Saul, and second by 
David, v/ho composed a mournful elegy upon the 
•death of Jonathan, and true to his covenanted love 
showed kindness to the house of Jonathan. For 
when the king of Israel, he found a maimed son of 
Jonathan and gave him his father's inheritance, and 
fed him among his own princes and nobles, shielding 
and defending him from the cruelty of his false ser- 
vant. 

Friendship 

Is beautifully set forth in the first degree. Not that 
friendship, which is only a name, that can easily be 
given when alLis sunshine and calm, but on the con- 
trary that which will stand the surest test, viz : adver- 
sity. And how natural and easy it is to appreciate 
-such a demonstration as was given by Moses, who is 
referred to in this degree. He liberated his enslaved 
countrymen from Egyptian bondage, by giving up 
*ease, royalty, with all the wealth that pertains to it in 
a mighty government, and becoming their leader for 



THE PRINCIPLES OF ODD FELLOWSHIP. 127 

forty years, and then leaving them the solemn admo- 
nition, " If thy brother be waxen poor and fallen in 
decay with thee, then thou shalt relieve him, yea, 
though he be a stranger and a sojourner with thee." 

Love 

Is taught in the second degree. Not as a principle 
pent up and confined to a few, but a universal love to 
mankind. And why not love all ? If the command 
of the Supreme Ruler of the universe to man is, 
" Love the Lord thy God with all thy heart, and with 
all thy mind, and with all thy soul, and with all thy 
strength, and thy neighbor as thyself," what less can 
we do than to be universal in our practice of love. 
They all have claims upon us, and though some are 
vicious and unholy, yet our obligation is, while we 
hate the sin still love the sinner. Even the convicts 
in our jails and prison houses are our fallen brothers. 

Truth 

Is taught in the third degree as the great principle 
embodied in and exemplified by faith in God and re- 
liance in the divine promises, or rather the experience 
that " Trust in God" produces. The bright and beau- 
tiful examples recorded of the faithful, "from Abel 
who offered a more excellent sacrifice than Cain," to 
the last of the ancient worthies, is brought before the 
advancing Odd Fellow, and he is called upon to imi- 
tate them. Truth we accept as a cardinal virtue, and 
require its practice on the part of all the votaries of 
Odd Fellowship, while traveling the rugged journey 
of life in search of reward and rest. 



r=3 MONITOR AND GUIDE. 

Faith, Hope and Charity 

Are set forth and exemplified in the three degrees of 
the Subordinate Encampment. These principles are 
presented as three firm and solid pillars on which the 
superstructure of Odd Fellowship is built, and we 
accept the teachings of these degrees as a beautiful 
exemplification and illustration of the Apostolic motto, 
"Faith, Hope and Charity, these three, but the great- 
est of these is Charity." It is faith or trust in God 
that gives the ground for hope, and faith practiced 
and hope enjoyed prepare us to exemplify love in ita 
highest and purest degcee. They prepare us to be 
like God, whose love is unsearchable. 

Hospitality. 

Friendship is taught in the Patriarchal Degree 
in a different way to that in which it is taught in 
a subordinate degree, as already set forth. If Moses 
exemplified friendship, by espousing the cause of his 
downtrodden and afflicted countrymen, and bearing 
the great burden that was laid at times upon his heart 
in their interest committed to him for forty years — 
Abraham exhibited friendship in the way of hospi- 
tality to a stranger. When the angels called at his 
tent in the plains of Mamre, in the guise of stranger 
travelers, he invited them in, and treated them as 
though they were distinguished guests. And so they 
were, but he did not know it. 

Toleration, 

As taught in the Golden Rule Degree, is in accord- 
ance with the injunction of the Great Teacher, "What- 



THE PRINCIPLES OF ODD FELLOWSHIP. 129 

soever ye would that men should do to you do ye also 
so to them. " Religious toleration, or the right to wor- 
ship God according to the dictates of our own con- 
science. Love, as taught in Encampment Odd Fel- 
lowship, involves the Golden Rule, and it ranges the 
European, with all his cultivation and refinement, 
alongside of the African, Asiatic, Laplander, Jew, 
Moslem, and the uncultivated child of the forest, with 
those of every creed and religion, and it hushes the 
clamor of opposition, and bolts and bars the door 
against persecution. 

Rest 

Is a desirable goal placed before the advancing Patri- 
archal Odd Fellow, and he is constantly encouraged 
to fix his eye upon it and bend his steps towards it. 
The journey of life is eventful. It is full of trials 
and difficulties. Dangers are thick around us, and 
the strife of life is a constant peril. The pleasures of 
the world tend to lure and draw away from virtue and 
right. Watchfulness and carefulness are needed to pass 
the various points of life safely, and reach the shore 
of the rolling river of death, and pitch the tent for 
the last time for a patient and quiet waiting the sum- 
mons that shall call us to the rest that remaineth for 
the people of God. 
9 



130 MONITOR AND GUIDE. 

CHAPTER XX. 

THE FADING LEAF. 

In the Independent Order of Odd Fellows much 
of the instruction is given in emblems and symbols, 
and the lessons thus given are impressive and their 
influences lasting on the mind. By the emblem with 
which this chapter is headed, we are taught man's 
mutability. The quality of human life is fitly repre- 
sented by the four seasons of the year. 

Spring represents the stage of childhood and youth 
when innocence and beauty are so manifest. The eye 
is sparkling, the cheeks are rosy, the blood courses 
rapidly through the veins, the pulse beats quick, and 
the actions and words are almost as fast as the flow of 
thought. Hope beats high of future happiness, and 
castles are built in the air, and the soul is enamored 
of coming pleasure. 

Summer represents maturity — full manhood and 
womanhood — the time when full stature is attained, 
and the muscles of the physical are all developed. 
The mind is stored with knowledge, and capacity is 
attained for the stern realities of life and the duties 
and responsibilities of the relations sustained, and the 
important positions held. This second stage of human 
life is the time for labor. The Globe in Clouds is open 
before us as the great field of our mission — the stage 
of the theater on which, before a gazing world, the 
drama of life is to be performed. 



THE FADING LEAF. 131 

Autumn represents age and its infirmities ; when 
the face, once plump, fresh and ruddy, becomes pale, 
sallow and furrowed. The brow is wrinkled. The 
eye is dim. The hair becomes gray. The nerves are 
tremulous, and the step becomes feeble and halting. 
The wise man has described this stage of human life 
beautifully and graphically in the following language : 
"In the day when the keepers of the house shall trem- 
ble, the strong men shall bow themselves, the grinders 
shall cease because they are few, and those that look 
out of the windows be darkened, and the doors shall 
be shut in the streets, when the sound of the grinding 
is low, and he shall rise up at the voice of the bird, 
and all the daughters of music shall be brought low. 
And when they shall be afraid of that which is high, 
and fears shall be in the way, and the almond tree 
shall flourish, and the grasshopper shall be a burden, 
and desire shall fail, because man goeth to his long 
home and the mourners go about the streets." 

Winter represents death with its cold, and the 
dreariness of the grave to which the body is consigned 
in sepulture when the drama of* life closes, and the 
time of labor is over. 

But the beautiful emblem we have designated at 
the head of this article, "The Fading Leaf," is one of 
the evidences of autumn, and how strikingly does it 
portray man's mutability? 

As the months of summer rapidly succeed each 
other, and the dry days of the heated season, the leaf 
withers and loses its freshness, its beautiful color, 
and its life. The light spots appear on it in early 
autumn, and as day succeeds day they increase in 



132 MONITOR AND GUIDE. 

number and in size, they spread till the whole leaf is 
tinged, nay, withered and dead, and then it falls to 
the ground. So humanity, under the influence of 
disease and age, becomes pale, feeble, emaciated and 
helpless. Disease lays its withering hand upon the 
human form, makes in its progress inroads upon the 
system and saps gradually the foundation of life, and 
death ensues. 

The faded leaf becomes disunited from the tree and 
separate from the family of leaves where it grew. So 
man by death becomes disunited from the tree of hu- 
manity and separate from the family of man on the 
earth. Having departed this life, he is only num- 
bered with those that once were. 

Some of the faded leaves are blown off by the fierce 
winds and early blasts, and some survive until the 
usual season for leaves to fall, viz : the fall or autumn, 
and some few hang on the boughs of the tree even till 
winter, and then one after another they fall until all 
are gone. Not one is left. So it is with humanity. 
Some die in infancy, some in advanced childhood, and 
others in the vigor and bloom of youth, and yet others 
pass on to the strength of life, and the prime of man- 
hood, and in many cases with the cares and interests 
of a rising family around them are called away in 
death, leaving children in orphanage and a companion 
in widowhood, thus extending the field of labor for 
the Christian and philanthropist, who are to "visit the 
fatherless and the widows in their affliction," and open 
their hands to supply the wants of the needy and dis- 
tressed. This constant mutability of man going on is 
increasing the roll of dependants. The distressed are 



THE FADING LEAF. 133 

to be relieved, the dead are to be buried, and the 
orphan is to be educated. 

There are only a few of the family of man that die 
in extreme old age ; the largest number die in earlier 
life. The select city of the dead, the graveyards all 
over earth, are peopled very much like our cities and 
the densely populated parts of the earth. About the 
same population of infants, children, youth, men and 
women, and those who reach old age, as we have 
living. 

Let the lesson of the Falling Leaf, as it is given 
annually in the autumn, tend to impress our hearts 
with the fact of our mutability and the passing nature 
of all earthly things. "The things that are seen are 
temporal ; but the things that are not seen are eternal." 
And as the stages of human life are with us rapidly 
succeeding each other, let us do all we can for our- 
selves and others through the months of spring, sum- 
mer and autumn, that when winter comes we may 
have a good store laid up for happiness. This is the 
day, the time for work. Death is the night, the time 
for rest. 



134 MONITOR AND GUIDE. 



CHAPTER XXI. 

THOMAS WILDEY 

Was the founder of Odd Fellowship in the United 
States. He was born in the city of London, Jan- 
uary 15, 1782, and when a boy had the advantage 
of the common or parish school until he attained 
the age of fourteen, when he commenced the learn- 
ing of his trade, which was that of a blacksmith. 
His education was limited, but in his trade he 
became a skilled workman. Because of his skill 
and his qualities of heart he was a favorite among 
his associates, and in the Odd Fellowship of Eng- 
land, when a young man, he found a sphere of 
action suited to his tastes and capacity. He served 
faithfully in the various offices of Lodge !N"o. 17,. 
and was greatly appreciated by his brothers,, 
having, when a young man, a silver medal given 
him as a token of regard for valuable services. He 
became a worker in the Order, and procured the 
charter applicants for a new Lodge in the suburbs 
of the city, and was its first "N. GL, and served in 
the same office twice afterwards in that Lodge. 

He emigrated to America in July, 1817, reach- 
ing Baltimore in September. Here he became 
acquainted with John Welch, who was with him in 
the first movements to establish Odd Fellowship in 
this country. They agreed to publish a notice for 
a meeting of Odd Fellows, or those who had been 
connected with the Order, who might live in the 



THOMAS WILDEY. 135 

city. The first meeting was held on this call on 
the 13th of April, 1819. There were altogether 
five, and on the 26th of April the first Lodge was 
opened by Thomas Wildey, he taking his obliga- 
tion in the presence of the four, and then he ad- 
ministered the obligation to them. The Order 
thus started was called the Independent Order of 
Odd Fellows, and Lodge IsTo. 1 was named Wash- 
ington. 

There was but little progress for several years, 
and had it not been for the energy and persever- 
ance of Wildey it would have fallen through. He 
felt that there was a charm in the secrets that had 
been communicated to him in his native land and 
city; and in America, in the city of Baltimore, he 
wished to enjoy the pleasures flowing therefrom. 
He had large views and feelings, and desired to 
spread fraternity among mankind, and after a few 
Years from the organizing of the first Lodge he 
became anxious to become the founder of a great 
Order, and at the time of his death (October 19, 
1861) there were forty-two Grand Jurisdictions and 
200,000 Odd Fellows of the Independent Order. 

He was the first X. G. of the first Lodge, the 
first Grand Master of the first Grand Lodge, and 
the first Grand Sire of the Grand Lodge of the 
United States. He planted the Order within four 
years, in Massachusetts, New York and Pennsyl- 
vania. He visited England in 1826, and was joy- 
fully received by the Odd Fellows there, and recog- 
nized as the founder of the Order in America. 



136 MONITOR AND GUIDE. 



CHAPTER XXII. 

ORIGIN, GROWTH AND PRESENT STATUS Off THE ORDER. 

We do not claim for the Order of Odd Fellows 
remote antiquity. In the early part of the eighteenth 
century an eminent writer simply mentions a society 
existing called Odd Fellows ; and one of the literary 
magazines of England near the middle of the century 
speaks of Odd Fellows Lodges as existing, and the 
members of the Order meeting together to pass away 
evenings pleasantly. It was in 1788, that James 
Montgomery, the great poet, composed the first Odd 
Fellows song ever known to have been printed. It 
would seem that the society known as the Ancient 
and Honorable Loyal Odd Fellows were engaged in 
a demonstration of some kind and as they threw their 
banner to the breeze on which was inscribed their 
motto, "Friendship, Love and Truth," the muse of 
the poet was stirred, and he penned 

THE FIRST ODD FELLOWS SONG. 

I. 

When Friendship, Love and Truth abound, 

Among a band of brothers, 
The eup of joy goes gaily round, 

Each shares the bliss of others. 
Sweet roses grace the thorny way 

Along the vale of sorrow, 
The flowers that shed their leaves to-day 

Shall bloom again to-morrow. 
How grand in age, how fair in youth, 
Are holy "Friendship, Love and Truth." 



ORIGIN OF THE OEDEK. 137 

II. 

On halcyon Avings our moments pass, 

Life's cruel cares beguiling. 
Old Time lays down his scythe and glass, 

In gay good humor smiling. 
With ermine beard and forelock gray 

His reverend front adorning, 
He looks like Winter turned to May, 

Night softened into morning. 
How grand in age, how fair in youth, 
Are holy "Friendship, Love and Truth." 

III. 

From these delightful fountains flow 

Ambrosial rills of pleasure. 
Can man desire, can heaven bestow, 

A more resplendent treasure. 
Adorned with gems so richly bright 

We'd form a constellation, 
Where every star with modest light 

Shall gild his proper station. 
How grand in age, how fair in youth, 
Are holy Friendship, Love and Truth.'* 

It is reasonable to suppose from the sentiment 
^expressed in the above poem, that its author was in 
spirit and feeling with the Order. And we may judge 
•safely that the first stones forming the foundation of 
the fabric were laid. There were other foundation 
principles shortly after recognized and proclaimed, 
such as the fatherhood of God and the brotherhood of 
man. Fraternity was developed by a system of mu- 
tual relief and offices of mutual kindness. The early 
English Lodges were maintained and the current 
expenses met mainly by a contribution made by every 
attendant member or visitor. It was a small contri- 
bution, but if the Lodges were held frequently, and the 



1S8 



MONITOE AND GUIDE. 



attendance was good, it kept the treasury replenished 
and enabled the Lodge to supply in some sense the 
wants of the needy, and render assistance to such of 
their members as were out of employment. And 
when the funds were exhausted they gave information 
to the nearest Lodges, and visitors came in with their 
contributions at the next meeting. Sometimes a whole 
Lodge would visit, each one making a contribution,, 
and if necessary, in order to increase the funds, they 
would continue to visit week after week until the 
treasury was replenished. This was the beginning of 
the system of stated weekly dues and benefits of the 
Order of Odd Fellows. 

The most of the membership of the Ancient and' 
Honorable Loyal Odd Fellows were mechanics and 
day laborers, in a country where labor was compari- 
tively poorly paid. It was all that the laboring man 
could do by industry to procure a sufficiency to meet 
his own pressing wants and the wants of those who- 
were dependant upon him. With the great mass of 
the poor laborers there was no chance for increase of 
worldly goods. When disease laid its paralyzing 
hand upon them and the income from labor was cut 
off, there was nothing laid up in store on which to- 
draw and subsist upon. And when the withering 
touch of death was felt, earth was shaded in gloom to 
the dying one, and to the surviving widow and or- 
phans. The poor man had in prospect a pauper's 
grave and a forlorn and destitute family. These are 
some of the things which gave rise to a society whose 
motto from its very origin has been, "To relieve the 
distressed, bury the dead and educate the orphan." 

The earliest Lodge meetings were held at public- 



ORIGIN OF THE ORDER. 139 

houses, and often the practice of drinking intoxi- 
cating liquors was indulged in. That, however, for 
those times, and in that country, was not strange, 
since all social and moral socities, and even many re- 
ligious gatherings, indulged thus. These practices 
have long since ceased among Odd Fellows, and 
would be declared everywhere by our members as in- 
consistent and unworthy. 

During the latter part of the eighteenth century the 
Order had extended to all the cities of England, and 
a reformation took place so far as ceremonial practices 
were concerned, and mutual relief and charity were 
the main objects had in view in all their meetings. 
The Order was improving in its character, and the 
sphere of its influence was extending. 

In the year 1813 another reformation; and it was 
natural for them to desire its organization here. 
Hence when Odd Fellows in sufficient numbers could 
be brought together to form an association they con- 
stituted themselves into a Lodge and asked of neigh- 
boring Lodges a grant or charter. They usually re- 
ceived a charter, and in turn were authorized to grant, 
on application, other charters. 

As early as 1802 there was a self-instituted Lodge 
in Baltimore, another in New York in 1806, and 
others at different dates in different cities down to 
1819, when the Order was properly organized, or at 
least the steps were taken. 

It was on the 26th of April, 1819, Thomas Wildey,. 
associated with four others, organized Washington 
Lodge, No. 1, and this is properly considered the be- 
ginning of the Independent Order of Odd Fellows of 
the United States. Its growth was rapid, and on ac- 



140 MONITOE AND GUIDE. 

'count of improved practices and the increased excel- 
lence of its tenets, it eclipsed all former associations, 
and grew, by the middle of the nineteenth century, 
to massive proportions in America. All the different 
Orders of Odd Fellows, operating independent of each 
other, were striving to do good, especially to those 
who were of their members ; and all were ranged un- 
der the banner on which was inscribed the motto 
•" Friendship, Love and Truth. " 

The origin of the Order in the United States now 
claims our attention, and we proceed more fully to 
give it. In different parts of this country there were 
pioneers who had emigrated from England who were 
members of the Order there of the Independent 
Order of Odd Fellows. A little more than two 
years afterward the Grand Committee of the Man- 
chester Unity confirmed a charter that had been 
granted by a Lodge of the Unity, and constituted the 
Grand Lodge of Maryland and of the United States, 
with power to grant other charters. Here was a Sub- 
ordinate Lodge that was also a Grand Lodge, in that 
the charter w r as the same for both. The Subordinate 
Lodge surrendered to the Past Grands its Grand 
Lodge charter ; they received it, and constituted the 
Grand Lodge of Maryland and the United States. 
"Whereupon the newly constituted Grand Lodge of 
Maryland, with Thomas Wildey as its Grand Master, 
chartered Washington Lodge, No. 1, and Franklin 
Lodge, No. 2. Lodges in different parts of the United 
States applied to the Grand Lodge of Maryland for 
charters, and they were issued. Grand Lodges were 
formed, and on the 15th of January, 1825, the Grand 
Lodge of the United States was organized, and held 



OEIGIN OF THE ORDER. 141 

its first annual communication on the 2 2d of February 
following. The anniversary of the birth of Washing- 
ton, the revered " father of his country, founder of 
liberty, and friend of man," was thus honored by our 
Order in 1825, by holding the first annual session of 
the G. L. of the U. S. at that date. 

At the annual meeting held at the time mentioned, 
an adjournment until the 30th of March was had, 
when the first officers were installed, and Thomas 
Wildey was the first Grand Sire. He lived to see the 
I. O. O. F. wide-spread and effective. It had gath- 
ered within its folds, by initiation, before his death, 
nearly a half million, and its revenues from weekly 
dues had reached over $20,000,000. The Order had 
disbursed for the relief of the sick, the burial of the 
dead and the education of the orphan, nearly $9,000,- 
000. There had been over a half million brothers 
and nearly 38,000 widowed families relieved, and 
since the year 1862 the Order has been growing rap- 
idly and accomplishing even a greater work. 

The following is taken from the proceedings of 
the Sovereign Grand Lodge, made at its last session,, 
in the city of Denver, Colorado, in the month of 
September, 1887: 

There are 54 Grand Lodges, with 8.108 Subordinate 
Lodges, which is an increase of 153 Lodges. There are 44 
Grand Encampments, with an increase of 49 Subordinate En- 
campments. During the previous year there were 44,906 
Lodge initiations, which was an increase of 8,566 over the last 
year, and the present membership is 530,300. The Encamp- 
ment initiations were 9,637, being an increase of 2,472. The 
Encampment membership, 97,773, which is an increase over 
the past year of 3,397. The Rebekah Degree Lodges, 1,345. 
an increase of 98, with 67,291 members and an increase of 
9,266. 

Relief paid Lodges, $2,002,418.77, increase of $42,000.77.. 
Relief by Encampments, $208,614.92, increase of $2,994.68. 



142 MONITOR AND GUIDE. 

"Belief by Bebekah Lodges, $16,290.81. increase of $1,427.12. 
Total relief, $2,227,324.50, increase of $45,422.57. 

Bevenue of Lodges, $5,079,880, increase of $315,767.04. 
Bevenue of Encampments, $496 268.05, increase of $22,616.05. 
Bevenue of Bebekah Lodges, $83,624.32, increase of $ll,*o99 51. 
Total revenue, $5,659,782.37, increase of $350,083.65. 

Status oil the Order from 1830 to December 31, 1886, includ- 
ing information so far as could be obtained from bodies 
reporting to the Grand Lodges of Australasia and Germany: 
Initiations in Subordinate Lodges, 1,460,459; members re- 
lieved, 1,265,268; widowed families relieved, 163,573; mem- 
bers deceased, 124,060; total relief, $43,589,061.87; total 
receipts, $115,014,145.25. 

This report shows that our Order has had a grand 
growth and is destined to become the equal, if not 
indeed the superior, of any of the fraternal societies. 
The fact has been developed that the type of Odd 
Fellowship that we have in America, viz : the Inde- 
pendent Order of Odd Fellows, attracts the attention 
of foreign countries and they consider it better 
adapted to mankind than any other type. As a # 
fraternity it is destined to find its way into all 
countries and will prove itself to be a great frater- 
nizer. It w T ill have much to do in the march of 
mind, and improvement of man in cultivating and 
practicing the principle of care as the Great Creator 
designed it should be practiced among mankind. 
If the time ever comes when one universal language 
shall prevail among mankind, that language will be 
the Anglo-Saxon, and this fraternity will have much 
to do in bringing it about; and the issuing of trav- 
eling cards and other cards by the authority of the 
Sovereign Grand Lodge in the form in which they 
are issued and used, will tend to this end. 

The name now given the highest representative 
body of our Order and the law-making department, 



ORIGIN OF THE ORDER. 143 

is more appropriate than the old title. It was 
hailed for many years as the Grand Lodge of the 
United States, but now it is the Sovereign Grand 
.Lodge ; and the Grand Lodges in foreign countries 
^re working under charters granted by it, and they 
are each entitled to be represented in it. 

The Sovereign Grand Lodge is now composed of 
Kepresentatives from 54 Grand Lodges and 44 Grand 
Encampments. There are fraternal relations with 
Australasia, Chili, Cuba, Denmark, France, Ger- 
many, Italy, Mexico, Netherlands, Peru, Sandwich 
Islands, Spain, Sweden and Switzerland. 

The first Odd Fellows Hall erected and dedicated 
for the exclusive use of the Order, was in the city 
of Baltimore, Maryland, in the year 1831. The 
systematic contributions for the relief of the dis- 
tressed have wonderfully increased in the last fifty- 
six years. 

In the history of our Order we have had many 
notable men at its head. A list of them is as 
follows : 

Thomas Wildey, of Baltimore, Md. 
James Getty s, of Georgetown, D. C. 
George Keyser, of Baltimore, Md. 
Samuel Perkins, of Philadelphia, Pa. 
Benas B. Glazier, of Wilmington, Del. 
John A. Kennedy, of New York. 
Howell Hopkins, of Philadelphia, Pa. 
Thomas Sherlock, of Cincinnati, O. 
Horn R. Kneass, of Philadelphia, Pa. 
Robert H. Griffin, of Savannah, Ga 
W. W. Moore, of Washington, D. C. 
W. G. DeSaussure, of Charleston, S. C. 
William Ellison, of Boston, Mass. 
George W. Race, of New Orleans, La. 
Samuel Craighead, of Dayton, 0. 
Robert B. Boylston, of Winsburgh, S. C. 



144 MONITOR AND GUIDE. 

James B. Nicholson, of Philadelphia, Pa. 
Isaac M. Veitch, of St. Louis, Mo. 
James P. Sanders, of Yonkers, N. Y. 
E. D. Farnsworth, of San Francisco, Cal. 
Fred D. Stuart, of Washington, D. C. 
Cornelius A. Logan, of Chicago, 111. 
Milton J. Durham, of Danville, Ky. 
John W. Stokes, of Philadelphia, Pa. 
John B. Harmon, of San Francisco, Cal. 
Luther J. Glenn, of Atlanta, Ga. 
Erie J. Leech, of Keokuk, Iowa. 
Henry F. Garey, of Baltimore, Md. 
John H. White, of New York. 

Of these there are seventeen dead, viz : Wildey r 
Gettys, Keyser, Perkins, Glazier, Kennedy, Hop- 
kins, Kneass, Griffin, Moore, DeSaussure, Ellison, 
Race, Boylston, Veitch, Stuart and Glenn. Though 
so many of them have died, our course has been 
onward, for their places have been filled by effective 
men. And to this list of Past Grand Sires we would 
add the Corresponding and Recording Secretary for 
so many years, James L. Ridgely, who was a prince 
among American Odd Fellows. He was the author 
of that wonderful composition, " The Past Grand 
Charge," used in the initiation or making of Odd 
Fellows. Our Order in America and throughout 
the world is indebted more to Eidgely than to any 
other man. And we add the name of Schuyler 
Colfax, who was the author of the Rebekah Degree, 
and who has given us the hand and heart of woman 
in the great work of fraternizing humanity. These 
last two names are destined to be household words 
in the families of Odd Fellows in all parts of the 
world. 



A PLEA FOR SECRET SOCIETIES. 145 

CHAPTER XXIII. 

A PLEA FOR SECRET SOCIETIES. 

The Fraternity of Odd Fellows has sometimes been 
objected to on the ground that it is a secret society. 
It is a secret society, if the term secret is properly 
qualified. Odd Fellowship has secrets, and its mem- 
bers are all pledged to keep them. Its secrets con- 
sist in its passwords, signs, grips, emblems, etc. , with 
their import and the manner of giving them ; with 
the instructions inculcating the principles of the Order. 
Notwithstanding the opposition in some quarters to 
the Fraternity as a secret society, we insist that she 
has the same right to secrets and their use that the 
church has to her secrets and their use. The Church 
has secrets that the world can never know. The 
world is not to be engaged in the plans and operations 
of the qhurch, or to be consulted and advised with as 
to her intentions and work. Would two contending 
armies each advise the other of their plans? Cer- 
tainly not; for that would tend to thwart and render 
ineffective each army. So if the world is advised of 
the plans of the church and counseled with as to move- 
ments, she will surely be thwarted. No one expects 
the votaries of the Avorld to enter into the spirit and 
experience of the members of the church, for that 
spirit and experience are secret. The inspired writer 
beautifully sets it forth in the following paragraph : 

" To him that overcometh will I give to eat of the 
hidden manna ; and I will give him a white stone, 
10 



146 MONITOK AND GUIDE. 

and in the stone a new name written, which no man 
knoweth saving he that receiveth it." 

That language is peculiarly appropriate to the in- 
structed Odd Fellow. He has employment and pleas- 
ures peculiar to Odd Fellowship ; he enjoys a peculiar 
satisfaction in the work of the Order, and in the sen- 
sations produced by a review of that work. It is food 
for the mental and spiritual man, as bread is food for 
the physical man. The mysteries of our Order that 
have been unfolded to him, and retained by him, 
qualify him for fellowship with kindred hearts. If 
there are sweets and enjoyments in Christian fellow- 
ship — and who doubts but there are — there are also 
sweets and enjoyments in the fellowship of our Fra- 
ternity. 

While Odd Fellowship makes no pretension to ren- 
ovating or sanctifying the human heart, it does often 
prepare the way of the Lord, like John the Baptist 
preceding Jesus of Nazereth, and preparing the peo- 
ple for him. The faithful votary of Odd Fellowship 
becomes accustomed to the performance of the very 
work imposed by Christianity upon its votaries. It 
is true there are unworthy members of the Christian 
church, but who thinks of condemning the church on 
that account? There was as much propriety in the 
great infidel champion asserting that there is no such 
thing as experimental religion, as there is in oppo> 
nents of Odd Fellowship asserting that there is 
nothing good in it. This our opponents have never 
tried and may never try, and possibly if they did, 
would never succeed in securing an open door to our 
temple. Our Order is a handmaid of religion, a 
helper to the church in her great work in the world. 



A PLEA FOE SECRET SOCIETIES. 147 

We have a right to our secrets and the use of them. 
Every family has its secrets, and no one complains. 
We are a family bound together by endearing ties. 
Every business firm has its secrets. Who would want 
a business firm to make public its private marks or 
noise abroad its assets and liabilities? Make the 
things connected with Odd Fellowship that are secret 
public, and our lessons would no longer be impres- 
sive, our institutions would be robbed of their charms, 
and the efficacy of our institution would be destroyed. 
Without them, help might be needed and applied for 
in vain, either in daylight or amid the darkness of a 
moonless or starless night. These secrets must be re- 
tained, that the hand of a mystic brother may be 
recognized and his voice be distinguished clearly 
when asking for help. 

The anti-secret society feeling existing is unjust as 
regards this institution, and they who are exercising it 
should take care lest they contend with God and with 
truth. 



148 MONITOR AND GUIDE. 

CHAPTER XXIY. 

OUR OBLIGATIONS. 

There are solemn and binding obligations pertain- 
ing to every step and stage of Odd Fellowship, and 
all those to whom the mysteries of our Order are un- 
folded enter into those obligations and make them- 
selves parties to a solemn covenant. Yet those obli- 
gations have none of them the nature of an oath. If 
every one of them, from the obligation of a candidate 
for initiation before he enters the Lodge room to the 
last obligation that is ever administered, were brought 
in all their parts to the attention of a good jurist, and 
he was called upon to determine as to their nature and 
import, he would say there was no oath there, but 
simply a solemn pledge. It is but an honest avowal 
of sentiment and an engagement to keep a covenant. 

The Independent Order of Odd Fellows is some- 
times charged by its opponents with having, in its- 
different stages, the most awful oaths, which have 
penalties attached to them of horrors, and blood and 
death. But this is a mistake; there is nothing of the 
kind. And again our opponents charge us with obli- 
gations in the oath form, by which we are compelled 
to shield each other from just punishment for viola- 
lating the laws of the land, and they charge us with 
favoring each other in wrong doing. There is not a 
sentence or a sentiment in any obligation of our 
Order opposed in any sense to our interests or incon- 
sistent with any duties we owe to God, to our country,. 



OUR OBLIGATIONS. 149 

to our neighbor or ourselves. And yet our obliga- 
tions are solemn and binding, for in them the honor 
of a man and the honor of an Odd Fellow is pledged. 

There are penalties attaching to our obligations, 
but they are not penalties affecting the life or limbs, 
the person or property of the obligated one. They 
are penalties which affect the social and moral rela- 
tions in the same way that any pledge of honor, sacred 
in its character as all such pledges are, affects, when 
violated in any association among mankind anywhere. 

If any Odd Fellow proves unworthy by violating 
his obligation, "he must atone to the offended law." 
That broken vow and violated promise is not to be 
revenged by any brother who has been outraged by 
it, further than by voting on the case when brought 
before the Lodge, and changing the relation of the 
offender to that of suspension or expulsion, as the case 
may be. We, as Odd Fellows, subscribe to the senti- 
ment of holy writ, " Vengeance is mine, and I will re- 
pay, saith the Lord." We hand the violator of his 
obligation over to the Omniscient Deity, to endure 
the lashings of a guilty conscience, while we cut him 
off by vote from the privileges of membership among 
us. 



PART SECOND 



CHAPTEE I. 

EVE OUR MOTHER. 

Thi* i? the first woman, the mother of the human 
family. ] t would seem that Adam was created first, 
according co the Mosaic account, and that the material 
of which his body was composed was earth. This may 
be true also as it regards our mother Eve. If hot made 
directly of earth, she was made of that which was made 
of earth, viz : of a rib taken from Adam while in a 
deep sleep. 

The reason given for the formation of woman was, 
"It is not good for man to be alone." And we have 
an argument here in favor of association; and I sup- 
pose that Adam understood that he was made for as- 
sociation, for he said, as soon as she was brought to 
him, " This is bone of my bone and flesh of my flesh. " 
He accepted her as an helpmeet and assistant, and I 
suppose as an equal. She was not to be his inferior 
nor his superior, and I suppose that to be all that wo- 
man's interests demand even now. And it is her right 
to be the equal of man in the nation, in the church, 
and in all benevolent organizations for the good of 
the race. 

(15:0 



152 MONITOR AND GUIDE. 

In the institution of Odd Fellowship she has not 
yet gained that position, and will not until the highest 
office in a Degree Lodge of the Daughters of Eebekah 
is open to her, as well as the Subordinate Lodge de- 
grees and offices, and position in the Grand Bodies. 
There is nothing in Odd Fellowship that woman 
should not know, and could not appropriately engage 
in receiving and imparting. Our initiation ritual and 
degree ritual are chaste and beautiful, and would be 
appreciated as much by the fair daughters of Eve as 
by her sons. 

Adam felt, upon awaking from his sleep and look- 
ing upon the new-formed beauty before him, the ties 
of new-formed nature and the endearments of rela- 
tionship. He claimed her as his associate and com- 
panion, and strengthened the ties that bound them by 
the covenant of marriage. They bore each other's 
burdens and shared each other's woes, as in their 
fallen state they walked by each other's side. 

But how came they to fall? The tempter ap- 
proached Eve and referred her to the delicious fruit 
on the tree in the midst of the garden. Eve listened 
to the tempter, and first felt the effects of the trans- 
gression ; but she was not long in advance of Adam, 
for she gave unto her husband and he did eat. 

It has been thought by some that all the ills and 
woes that human flesh is heir to, may be traced to wo- 
man; that Eve was the cause of them all. But Adam 
yielded and partook of the forbidden fruit, and so 
made himself a party without so much as urging an 
objection. The record is, " She gave unto her hus- 
band also, and he did eat." And when they were de- 
tected and called to an account for their act of trans- 



EVE OUR MOTHER. 

agression, Eve said, " T«he serpent beguiled me and I 
did eat;" and Adam said, " The woman that thou 
gavest to be with me, she gave me of the tree and I 
•did eat." At this trial of* the guilty pair, Eve attached 
blame to the serpent and Adam attached blame to Eve. 
They were both alike condemned. 

Our Mother Eve felt keenly the curse pronounced 
upon her, but she cherished in her heart the promise 
of a Savior for herself and for her children. When 
she looked upon Cain, her first-born, she thought of 
the promised seed, and possibly said in her heart this 
is "the seed of the woman that is to bruise the head 
of the serpent." With earnest interest she watched 
over and ministered to her first children during their 
infancy and childhood, then in their youth and early 
manhood. She felt the maternal pride and satisfac- 
tion that mothers have felt in all ages when looking 
at their sons succeeding in life and promising good 
for the coming future. But one day the sad intelli- 
gence reached her that Cain had murdered his brother 
Abel. Though she had never before seen a human 
form cold in death or viewed an emblem of man's 
mortality, yet she was compelled to feel the piercing 
dagger of a dead son before her, whose life was de- 
stroyed cruelly by his own brother. 

After this she was the mother of another son, and 
by a direct communication she learned that it was a 
son that was to take the place of the murdered Abel, 
and be in the line of the coming Redeemer. How long 
Eve lived we do not know, but it is quite likely that 
she died long before Adam closed his mortal career, 
and upon leaving earth went to join the spirit of her 
much-loved Abel in the purer climes of bliss. 



154 MONITOR AND GUIDE. 



CHAPTEE II. 

WIFE OF ABRAHAM. 



This remarkable woman may well be denominated 
" chief among the women of the Bible" for she was the 
wife of the greatest of the Patriarchs and the mother 
of the promised son of Abraham in whom " all the 
families of the earth shall be blessed." It was at the 
advanced age of 89 years that the promise was given 
her of a son, and like her honored husband she had 
"faith in God;" she acknowledged the divine good- 
ness and engaged in earnest and devout praises. In 
union with her husband she devoted the son of promise 
to God, and then true to her duty as a mother she 
taught him the religion of her husband. The piety 
which marks Isaac through his whole life may be con- 
sidered a result of his early religious training. He 
was a loving and dutiful son, and as such the joy of 
Sarah in her old age, and shortly after she died he 
manifested his affection for her by selecting a wife of 
her kindred and placing her at once in charge of his 
mother's tent. 

Sarah was not only lovely in character, but she was 
a beautiful woman, being possessed of a pleasing per- 
son, insomuch that the king of Egypt was captivated 
by her beauty and was intending to form an alliance 
with Abraham and marry Sarah, being under the im- 
pression that she was his sister; and afterwards the 
king of Gerar made the same mistake, but God inter- 
fered and gave Sarah back to her husband. 

Sarah was hostess at the entertainment Abraham 



WIFE OF ABRAHAM. 155 

gave the three angels in the plains of Mamre. She 
may seem to us to be a little severe when, contrary to 
the wish of her husband, she insisted that Hagar and 
Ishmael should be sent away ; but she was right, and 
acted under immediate inspiration when she said, 
" Cast out the bondwoman and her son, for the son of 
the bondwoman shall not be heir with my son, even 
with Isaac." 

At the age of 127 years she died, and Abraham 
purchased the cave of Machpelah of the children of 
Heth, and buried her there. 

This great and grand woman is worthy of imita- 
tion by all our Daughters of Eebekah. Like her, 
have " faith in God," be hospitable to strangers, and 
train up the innocent ones committed to your care in 
the right way. Then will they bless you as long as 
you Hve, and cherish your memory after you are dead.. 



156 MONITOR AND GUIDE. 



CHAPTER III. 

HAGAR. 



Hagar was the handmaiden of Sarah, the wife of 
Abraham, and as a servant in the family of the Patri- 
arch she was greatly honored in being given to him 
as his secondary wife ; and as Sarah, her mistress, had 
no children up to this time, Hagar was honored still 
more in being the mother of a child for the aged Pa- 
triarch, who had already come to the conclusion that 
Eleazer, his faithful servant and the steward of his 
house, would be the heir of his immense estate. 

We can not say of Hagar she had no faults, but she 
surely had excellencies. When she was treated hardly 
by her mistress, she fled from her presence and be- 
came a fugitive in the wilderness ; and there in soli- 
tude and sadness she wandered about until she was 
wearied, and coming to a fountain of water she sat 
down to rest and refresh herself. And while seated 
alone by that fountain and meditating upon the sad- 
ness of her lot, and the sorrow that was crowding her, 
all at once her attention was arrested by the angel of 
the Lord, who asked her whence she came and whither 
she was going. She frankly answered, " I flee from 
the face of my mistress." The angel bade her return 
and submit herself to Sarah ; and to encourage her to 
do so, gave her the promise that she should be the 
mother of a great multitude. Without any hesitancy 
she obeyed the instructions, and we may reasonably 
suppose believed the promise of the angel regarding 
her offspring. 



HAGAE. 157 

To Odd Fellows and their wives who are familiar 
with many of the truths taught in the Order, there is 
something of special interest in the exercises of Ha- 
gar J s mind and the expressions indicating those ex- 
ercises here at this fountain. There was one grand 
expression, worthy of permanent record in her history. 
Though she was a fugitive, and all alone here in the 
wilderness, she said, " Have I here also looked after 
Him that seeth me?" And she called the name of 
the Lord that spake unto her, " Thou, God, seest me."' 
And I am not sure but that expression gave rise to 
the first emblem of Odd Fellowship, viz: the All- 
seeing Eye; for the same truth that she expressed is- 
the explanation of the emblem, and we all receive it 
as such. 

After Hagar returned home she remained seventeen 
years with Sarah, and in the meantime she bare a son 
to Abraham, who was named Ishmael. Afterward 
Isaac was born, the son of Sarah. A thrilling scene 
now presented itself in the history of Hagar. Sarah 
determined to send her away, and Abraham finally 
acquiesced in her decision, and provided her with 
bread and a bottle of water, and she started out again 
for the wilderness. She had not traveled far until she 
lost her way, and she was sad and sorrowful as she 
looked upon herself without a home and a protector, 
and as she looked upon Ishmael her son, now disin- 
herited — virtually an orphan. Hagar was in extre- 
mity, for she saw nothing but starvation and death, 
for herself and child. She bade Ishmael lie down in 
the shade of a shrub to die, while she went off from 
him a distance until the event of his death should 
occur, for she said* "I will not see the child dk: 



158 MONITOR AND GUIDE. 

And I fancy she sat and wept until the fountain of 
tears was almost dried, and her heart failed to gather 
ease in its overcharge of sorrow. 

Just at this point the angel that appeared to her at 
the well La-hai-roi appeared to her again, and roused 
her from her sad reverie, and assured her that the 
voice of the lad was heard, then bade her go and 
lift him up. She immediately went, and lifting 
him up to minister to him the promise was reiterated 
that this son should be the beginning of a great na- 
tion. The angel showed her a well of water, and 
filling the empty bottle she gave Ishmael to drink 
and he revived. Thus God restored a dying son to 
an anxious mother. 

This woman instructed her son, as he grew up to 
manhood, in the religion of the patriarchs, and taught 
him to practice the virtues of that system. And 
though we see Ishmael when a boy driven from his 
father's house, we see him afterward standing beside 
the dying Abraham, and ministering to him with 
Isaac, the child of promise. Ishmael seemed to har- 
bor no ill will or unkind feeling toward his father or 
his half-brother. I suppose Hagar had taught him 
the importance of forgiving injuries. 



REBEKAH. 



159 



CHAPTER IV 




REBEKAH, 

This illustrious woman, after whom the degree 
for the ladies in Odd Fellowship is named, was 
the wife of Isaac. She came from the distant land 
of Messopotamia, and from among the relationship 
of Abraham in his native country. There is some- 
thing novel in the manner in which she became 
the wife of the great Patriarch. Sarah was dead 
and Abraham was an old man of one hundred and 
forty years, and he desired to see Isaac married. 



160 MONITOR AND GUIDE. 

He therefore called to him his old and faithful ser- 
vant Eleazar and bade him go to his former coun- 
try and secure a wife for Isaac. Eleazar accepted 
his commission, and uuder a solemn vow started for 
that country and on this important errand. After 
many weary days of travel he finally reached Nahor 
and stopped at the town well for a drink of water 
and to water his thirsty camels. As was his custom 
all along the journey he prayed for divine assistance. 
While engaged in his devotions, the daughter of 
Bethuel came out with a pitcher upon her shoulder. 
As she neared the well she saw the travelers and 
wondered who they were. Eleazar quickly ap- 
proached and said, "Let me, I pray thee, drink a 
little water of thy pitcher." Kebekah let down the 
pitcher and raising it full she said, "Drink, my 
lord, and I also will draw water for thy camels." 
This was the formation of the first link in the chain 
that fastened the beautiful maiden of Nahor to 
Isaac as his wife. 

Eleazar told her at once who he was, and on 
what errand he had come. She cordially invited 
him to stay that night at her father's house. He 
accepted the invitation, and during the evening 
put in so strong a plea for Rebekah to become the 
wife of Isaac that she accepted, and her family re- 
lationship all agreed to it. 

The next morning she bade her father and mother 
and brothers farewell and began her journey to- 
wards her new home. Day after day they traveled, 
but at length they reached the land where Abraham 
dwelt. Isaac knew that Eleazar was gone on this 
errand, and possibly had often longed for his return. 



REBEKAH. 161 

He expected him to be successful, and he naturally 
desired to see the woman who was to be his com- 
panion. 

It was just at the close of the day when Eleazar 
and the party espied the tents of Abraham, and 
Isaac had just been in the field engaged in medita- 
tion, and was returning, when, as he lifted up his 
eyes, he saw the camels coming. Just then the beau- 
tiful maiden lifted her eyes and looking ahead she 
saw a man approaching, and she asks Eleazar what 
man is that, and he answered promptly, " It is my 
master." She veiled herself hurriedly, and lighting 
off the camel was soon in the arms of her husband. 
The solemn marriage contract made a few days 
before in the city of Kahor was consummated, for 
Isaac brought her into his mother's tent and she 
became his wife, and he loved her. 

Kebekah became the honored mother of Jacob 
and Esau, who were each' the head of a mighty 
nation. 

Like Sarah, her mother-in-law, she was hand- 
some, and Isaac, for his own safety, when among 
strangers, followed the course of his father by 
claiming the relation of sister to her. 

Her faith in God was strong enough to leave 
home with a stranger of another nation to become 
united in marriage with Isaac, and her general 
character, as set forth in the Bible history of her, ia 
worthy of imitation by all the ladies who among us 
us Odd Fellows are called Daughters of Rebekah, 



11 



MONITOE AKD GUIDE. 



CHAPTER V. 

RACHEL, THE WIFE OF JACOB. 

This honored woman was the youngest of two 
daughters of Laban and was a relation of Jacob, who 
became her husband, and she was his first choice for 
a wife. The circumstances under which she became 
the wife of the Patriarch were quite peculiar. Isaac, 
the father of Jacob, called him into his presence and 
confirmed the blessing already pronounced upon him 
when he supplanted Esau, and bade him go to Padan- 
aram and to the family of his uncle Laban and select 
a wife of his daughters. Jacob, in accordance with 
his father's instructions, went to that country and in- 
troduced himself to his mother's relatives. And his 
introduction was in the following way. He approached 
the city where Laban dwelt after a long and fatiguing 
journey. There were three flocks of sheep in the 
field — where was a well that afforded water, and he 
saw near the well men who seemed to be citizens of 
the place, and he asked them if they knew Laban the 
grandson of Nahor, and they told him that they knew 
him well, and he proceeded to inquire after the health 
of Laban's family. They reported to him that the 
family were well, but just then they saw Rachel, the 
youngest daughter of Laban, coming to water the 
sheep. Soon she was near him, and for the first time 
he looked upon the beautiful form of his kinswoman. 
As Rachel approached the well she saw the stranger, 
and probably wondered who he was, and especially 
she wondered after she saw him assisting the shepherds 



RACHEL, THE WIFE OF JACOB. 163 

to roll the stone from the mouth of the well and him- 
self water her flock. She felt anxious to know who 
he was, and he did not keep her long in the dark on 
that subject. He approached her and said, I am the 
son of your aunt Rebekah, and he followed this reve- 
lation with the simple and pure method of those prim- 
itive times, "He kissed Rachel and lifted up hi-s voice 
and wept." 

Rachel had often heard her father speak of his sister 
Rebekah, and the very extraordinary circumstances 
under which she left Nahor in the charge of Eleazar, 
to become the wife of Isaac. It was not long until 
Rachel had introduced Jacob to her father and the 
family, and he became at once an inmate of their 
house and a member of the family. 

Jacob soon became strongly attached to Rachel, and 
true affection ripened into thoughts of marriage. 
This was by no means strange, for he had come to 
Messopotamia to procure a wife, and it is quite likely 
he thought of Rachel for a wife from the first time 
he met her at the well, and that first kiss was the 
development of a pure affection sprung in his heart. 

One morning Laban asked him what wages he 
should pay him, and Jacob, not caring for property 
of any kind, said, "I will serve thee seven years for 
Rachel, thy youngest daughter." 

It is quite likely that Laban would have given her 
to him without the performance of such service had 
he asked it, but it was Jacob's proposition and Laban 
heartily agreed to it. It may be possible that Rachel 
had hardly reached marriageable age, and Jacob knew 
that seven years added to her present age would bring 
her to a proper age for marriage, and hence proposed 



164 MONITOR AND GUIDE. 

to wait for her. The agreement was made and Jacob 
performed the service, after which he claimed his wife. 
Yet he was sadly disappointed by a fraud practiced 
upon him in giving him the elder sister Leah. 

He made objections to the treatment of Laban in 
this matter, when he was informed that according to 
the laws of that country the eldest must be married 
before the youngest. This partly pacified him, but 
he was by no means inclined to give up Rachel, and 
agreed to serve seven other years for her. 

In this case he probably received his wages before 
the service was performed — for as soon as the marriage 
week was ended following Leah's union with Jacob — 
Rachel was also given unto him, and though the ser- 
vice of fourteen years was performed, they seemed but 
as days because of the love he had for Rachel. 

Rachel, as the wife of Jacob, became the mother 
of the illustrious Joseph, the most remarkable of all 
the sons of the Patriarch. She afterward became the 
mother of Benjamin, the youngest of Jacob's children,, 
but died shortly after his birth. At the time of her 
death they were at Ephrath, and she was buried there y 
and Bethlehem-Ephratah has been called ever since, 
because of her burial there, the City of Rachel ; and 
after the birth of Christ and the execution of the 
cruel edict of Herod in putting to death the young 
children from two years old and under, it was said,. 
" In Rama was there a voice heard, lamentation and 
weeping and great mourning; Rachel weeping for 
her children, and would not be comforted because 
they were not." 

We are not to blame Jacob for the love he had for 
Rachel beyond the love he had for Leah. She was 



RACHEL, THE WIFE OF JACOB. 165 

his first love, and the one for whom he performed the 
service of fourteen years. His love for her was 
natural love ; it was pure affection. He loved Leah 
also, but with a less love. His partiality for Joseph 
grew out of the fact that he was for years the only son 
of Rachel. When he met his brother Esau upon his 
return from Padan-aran, not knowing what his feel- 
ings were and how he would treat him and his family, 
he put the handmaids and their children foremost, 
then Leah and her children, and Rachel and Joseph 
last. We admire the character of this woman, and 
can see many things worthy of imitation in her. Her 
memory is preciouSo 



166 MONITOE AND GUIDE, 



CHAPTEE VI. 

MIRIAM, 

The joint Leader of Israel with Moses and Aarrn. 

She was the sister of the distinguished men with 
whom we associate her, and the daughter of Amram 
and Jochebed. She was probably seven years older 
than Aaron and ten years older than Moses, for when 
the mother committed the infant Moses to the ark she 
trusted Miriam to watch it and see what should be- 
come of it; and so ingenious was she that she per- 
formed her part admirably. As soon as the daughter 
of Pharaoh ordered the ark brought to her and ob- 
served that there was a Hebrew babe ensconced in it, 
Miriam stepped up without fear of being counted an 
intruder, and proposed to the royal lady to call a nurse 
for the child. Pharaoh's daughter bade her go, and 
she went and called her own mother and the mother 
of the child. 

Miriam was trained up in the religion of the Patri- 
archs, and like her brother Aaron was well qualified 
to be a helper for Moses. She is properly styled in 
the ritualism of the Degree of Kebekah the " Virgin 
Prophetess" She seems to have occupied after the 
exodus, or indeed in the exodus, the position of leader 
among the women, while Moses was the leader among 
the men; and one of the inspired prophets, viz: Micah, 
says, " For I have brought thee out of the land of 
Egypt, and I sent before thee Moses, Aaron and Mi- 
riam. " She was commissioned and qualified by the 
" I Ana," who appeared to her brother at Horeb, and 



MIRIAM. 167 

her appointed work was to instruct the women while 
Moses and the high priest instructed the men. She 
probably regulated the times and places of their re- 
ligious service. She stood beside her brother on the 
bank of the Red Sea and listened to the eloquent song 
he and the men of Israel sang, celebrating the glori- 
ous victory God had wrought out for them. Miriam 
and the women of Israel sang the chorus of that song : 

" Sing ye to the Lord for he hath triumphed gloriously, 
The horse and his rider hath he thrown into the sea." 

That must have been a glorious song, a grand melody, 
when a hundred thousand voices were all raised in 
harmony, singing, with heart and voice, their victory. 

" They sounded the loud timbrel 
On Egypt's dark sea, 
Jehovah hath triumphed, 
His people are free." 

For nearly forty years she acted well her part, 
when the pillar of cloud and fire led them to Kadesh- 
Barnea. Here she died and was buried, and the He- 
brew women mourned her death ; but her work was 
done. 

Let every Daughter of Rebekah act her part faith- 
fully, as did Miriam, and she will be loved in life and 
lamented in death. 



168 MONITOR AND GUIDE. 



CHAPTER VII. 

JOCHEBED, 

The wife of Amram and the mother of the most 
illustrious family trio of whom we have any account 
in the Bible, which is an integral part of the Order 
of Odd Fellows. It is rather remarkable that she 
sustained the relation of aunt to her husband, being 
the sister of his father. Before their marriage it is 
quite likely an intimacy had existed for years, as they 
were not only of the same tribe, viz: the tribe of 
Levi, but belonged to the same immediate relation - 
ship in that tribe. 

The three children of Jochebed were joint leaders 
of Israel in their exodus and march through the wil- 
derness, for while Moses was first, as governor and 
leader, his brother Aaron was in charge of all that 
pertained to their religious service among the men, 
and Miriam, the virgin prophetess, acted as leader of 
the women ; while Moses managed the men, Miriam 
conducted the women, and when Moses and the men 
of Israel sang the song of deliverance on the other 
side of the sea, amid the roar of the rapidly closing 
waters that hushed the dying Egyptian warrior's 
shout, she led the women in the chorus of the song, 

" Sing ye to the Lord for he hath triumphed gloriously. 
The horse and his rider hath he thrown into the sea." 

It was this distinguished woman who 

" Sounded the loud timbrel on Egypt's dark sea. 
Jehovah hath triumphed, his people are free.'* 



JOCHEBED. 169 

The mother of these illustrious persons, in the days 
of their childhood, had a peculiar trial to pass through. 
The cruel edict of Pharoah, the king of Egypt, was in 
force, that all the male children of the Israelites should 
be put to death as soon as they were born. Upon the 
birth of Moses she was in extremity, and knew not 
what to do to save her darling from death ; but seeing 
he was a proper child, " she hid him three months," 
and when she could no longer hide him or keep him 
•concealed, she made an ark of bulrushes and pitched 
it within and without, and placing the babe in it she 
put it among the flags by the river bank. She de- 
termined to " trust in God," and with that trust use 
her own ingennity in saving it. She supposed that 
the king's daughter would pass along and observe it, 
or that some one else would see it and report to the 
king. She instructed her daughter to watch, and sta- 
tioned her conveniently for watching, and instructed 
her how to proceed in case the babe was found. That 
mother made the ark water-proof, and prepared it to 
be a comfortable habitation for a short time at least 
for her babe, then lulled it to sleep and imprinted the 
kiss of fond affection upon its tiny cheek. She did 
not doubt but the habitation was a safe one for her 
infant, even though it was washed out from the flags 
by the bank, and carried down by the current of the 
Nile. Pharoah's daughter soon passed along to her 
accustomed place on the river of performing her re- 
ligious ablutions, and saw the ark. It was brought 
to her by one of her maidens, and looking into it, she 
saw the Hebrew babe, and determined at once to 
adopt it as her own child. 

It was not long until that mother received the re- 



170 MONITOK AND GUIDE. 

ward of her " trust in God " by becoming in the order 
of divine Providence a hired nurse for her own child. 
How must her heart have swelled with gratitude to 
God when that night she pressed her darling infant to- 
ner bosom and thought of his future greatness. 

What instructed Daughter of Rebekah can not see 
in her an example worthy of imitation? Never trust, 
in time of trial — deep and dark — in real extremity, 
to human understanding. Never lean on an arm of 
flesh, but " trust in God." In the duties and respon- 
sibilities of life, follow the openings before you, made 
by the divine hand, and in pursuing your steps along; 
that opened road, u fail not, falter not." 



171 



CHAPTER -VIII. 

ZIPPORAH, THE WIFE OF MOSES. 

This woman was one of the seven daughters of 
Jethro, the priest of Midian. It is quite likely that 
she was the eldest of the seven, and was given to 
Moses in part because she was the eldest; for it was 
the custom of parents in Midian, as in Messopotamia, 
to give the eldest in marriage before any of the 
younger. 

They were all young women, and yet of marriage- 
able age, when Moses fled from Egypt for fear of 
Pharaoh, and went into that land, and the Egyptian, 
Hebrew prince met them under peculiar circum- 
stances. He had made the travel from Egypt to 
Midian on foot, and had probably avoided, as much 
as he could, intercourse with the people on the jour- 
ney ; but now he had reached Midian, and was near 
where Jethro the priest lived, and weary and fatigued 
he sat down by a well to rest and refresh himself. He- 
had not been there long until he saw these seven 
young women, in charge of their father's flock, ap- 
proaching the well for the purpose of watering them. 
He sat still and looked on them as they filled the 
troughs with water, and being a cultivated man, one 
who had moved for forty years amid the blandish- 
ments of the Egyptian court, and had formed the 
acquaintance of many women of culture, he was not 
slow to recognize the beauty and culture of these 
women. He at once proposed to assist them. They 
accepted his proposal, and it is quite likely carried on 



172 MONITOR AND GUIDE. 

an interesting conversation with the stranger. There 
were other shepherds near by who attempted to drive 
away the flock of Jethro, and thereby take advantage 
of the labor the young women had performed in fill- 
ing the troughs. Moses saw their insolence, and im- 
mediately espoused the cause of the young women, 
and drove the shepherds away, or, at least drove away 
their flocks in spite of them, and the daughters of 
Jethro succeeded in watering their's sooner than usual; 
and when they had returned home and folded their 
flocks, their father asked them how it came that they 
had returned home so soon. They then related the 
incident that had transpired, of an Egyptian traveler 
helping them, and punishing the insolence of the 
shepherds. Jethro immediately sent his daughters 
out to invite the stranger into their house to eat bread 
with them. They were no doubt glad of the privilege 
of reciprocating his kindness, and I presume the eldest 
of the seven — Zipporah — led the committee of invita- 
tion, and spake for the others in extending to Moses 
the hospitalities of their father's house. And I fancy 
from that afternoon, and the incidents of it, a warm 
attachment sprung up between Moses and the seven 
daughters of Jethro. He became a member of the 
Midian priest's family, and the shepherd of his flocks, 
and the associate and confidant of his daughters. Six 
of them were to him as sisters, while the eldest, be- 
cause she was the eldest, became nearer to him even 
than a sister. As time passed on, Moses won the 
affections of Zipporah, and she in turn captured the 
heart of the fugitive prince, and he not knowing that 
he would ever again be associated with the Hebrews, 
meditated marriage; and upon making known his 



ZIPPORAH, THE AVIFE OF MOSES. 175 

feelings, and expressing them to her, she accepted the 
proposal and authorized him to communicate with her 
father on the subject of their marriage. It is quite 
likely that Jethro had watched Moses carefully, and 
had been led to admire him because of the noble char- 
acter he was maintaining, and had himself thought of 
giving him his daughter to wife. The beautiful 
shepherdess may have sought the company of her 
father alone, and informed him of the growing feel- 
ings of Moses toward her, and possibly of his proposal 
of marriage, so that when Moses with a fluttering heart 
asked Jethro for Zipporah for a w T ife, he was ready 
promptly to reply in his favor. 

The marriage was consummated, and Moses became 
a member of the Midian priest's family, and identified 
with all his interests Year succeeded year, and he 
remained in Midian enjoying the society of this excel- 
lent family, and the true affection of Zipporah, his 
wife. Forty years had passed away, and Zipporah 
became the mother of two sons, viz : Gershom and 
Eliezer; and Moses, remembering the peculiarities of 
the religion of his father, taught them to his children; 
and Zipporah indorsed the peculiarities of that reli- 
gion, and united with her husband in teaching them 
to her children, while she and her husband both 
observed the obligations of the religion of the Midian- 
ites, as taught by Jethro the priest, her father. 

When Moses left the land of Midian for Egypt,, 
under the divine commission, to liberate his enslaved 
countrymen, Zipporah started with him with her two 
sons. They had not proceeded far until the voice of 
God, in a peculiar providence, bade her return with 
her tw~o sons to her father's house, and let her husband 



174 MONITOR AND GUIDE. 

•go On his important mission alone. She recognized 
the rite of the Abrahamic religion, which had been 
neglected upon her younger son, then returned to her 
father's house, where she remained for several months, 
having the entire charge and training of her sons in 
the absence of their father. 

It is quite likely that Moses kept Zipporah advised 
of his progress in the mission of liberating his people. 
It may be by messengers sent at regular intervals to 
Midian, and through those messengers, when returned, 
he heard of her, and the children, and her father's 
family. As soon after the exodus of Israel as circum- 
stances would allow, Zipporah and her children, under 
the care of Jethro, visited Moses. He had encamped 
wdth the Israelites in the wilderness at Mount Sinai 
when they arrived; received them gladly after so 
long an absence, and enjoyed their society, with the 
society of his father-in-law; and notwithstanding his 
earnest invitation to Jethro to accompany them in 
their journeyings, and share with them a home and 
inheritance in Canaan, he would not, but returned to 
the land of Midian, leaving Zipporah and the children 
with the husband and father. It is possible that she 
remained as long as she lived with her husband in the 
camp of Israel, and her sons and their descendants 
were incorporated with the Levites and performed an 
important part in the care of the tabernacle. Zippo- 
rah's relations, it is thought, left Midian and after- 
ward identified themselves with Israel, for it is said 
that the Kenites, the descendants of Moses' father-in- 
law, dwelt in the city of palm trees, and united ihem-< 
selves with the tribe of Judah in an attack on Arad, 
a king of the Canaanites; and it is said that Heber, 



ZIPPORAH, THE WIFE OF MOSES. 175 

the Kenite, whose wife slew Sisera, the general of 
King Jabin's army, was of the children of Jethro, and 
so that remarkable people called the Rechabites were 
descendants of Jethro. We have then to trace the 
important incidents in the life of Zipporah, as the 
wife of the illustrious law-giver of Israel, to the beau- 
tiful development of the principles that have been 
adopted by our Fraternity. Moses himself showed 
friendship toward the daughters of Jethro by assisting 
them to water their flocks and by defending them 
from the insults of the shepherds. They in turn 
showed friendship by appreciating his kindness, and 
offering him the hospitalities of their father's house. 
He continued the exercise of this principle until mu- 
tual love was the result, and it culminated in the stern 
yet interesting realities of married life. Nay, even 
more, it led to the acceptance, on the part of Jethro 
and his relationship, of the truth of revealed religion, 
and gave them a place and an inheritance among the 
children of Israel. Let us remember with this ex- 
ample of friendship before us that one single act of 
pure friendship on our part may start a wave of in- 
fluence that w T ill affect for good our fellow-men gen- 
eration after generation, down to the latest period of 
time. Love will always demand love, and the real 
benefactors of the race will not only be known in 
their life time, but will leave behind them the savor 
of a good name, and even live in the memory of sur- 
vivors. 



176 MONITOR AND GUIDE. 



CHAPTEE IX. 

FIVE DAUGHTERS OF ZELOPHEHAD. 

It would seem from the account given in the books 
of Moses, that the father of these five daughters had 
committed a sin of some kind, for which he had died; 
for of him it is said, "He died for his own sins, and 
had no sons." They were orphans, without any one 
to care for them; and although their father had left 
an estate, yet the defect of their civil code, or the law 
pertaining to inheritances among Israel, did not place 
them in possession of their father's property. Being 
a family of daughters, and not in law heiring the 
father's estate, they were in necessity, and seemingly 
in danger of losing their position as daughters of 
Israel. 

In this condition they came to Moses, and asked for 
the enactment of a law that would give them a posses- 
sion among their father's brethren, as they had no 
brother. This was an entirely new case to Moses, 
for there had been nothing like it referred to him be- 
fore, and he went with it, probably through the high 
priest, to the Lord, who gave him to understand that 
the request of these five orphans was reasonable and 
should be met. The following authority was given 
for an additional inheritance law : 

" Thou shalt surely give them possession of an in- 
heritance among their father's brethren, and thou 
shalt cause the inheritance of their father to pass to 
them." 

Accordingly Moses granted them their request, and 



FIVE DAUGHTERS OF ZELOPHEHAD. 

the following is the additional law, as reasonable as it 
is just: 

" On the death of the father, the estate goes to the 
sons, and if there be no sons, it goes to the daugh- 
ters." 

They were required to marry in the tribe of Manas- 
seh, to which they belonged, and thereby the estate 
of their father going to them, was not to be alienated 
from his tribe. 

These five daughters were married not only in the 
tribe of their father, but among their relationship. 
They made choice of companions — or rather they 
were made choice of — by the sons of their father's 
brother. They were married unto their cousins, and 
the divided estate of their father went with them, and 
became the property of their husbands jointly with 
them. 

To us it seems quite proper and right that these 
daughters of Zelophehad should claim their natural 
rights, represent their own interests to the great law- 
giver of Israel ; and in this they have given to woman 
in all ages since an example worthy of imitation. 
There is no good reason, and can be none, why wo- 
men should not claim their rights — nay, demand 
them ; and if law is lacking, as in this case, let them 
demand of law-makers that they acknowledge their 
rights, and enact laws to secure them. Women's 
reasonable rights will be acknowledged by men, and 
they will be met. 



12 



MONITOR AND GUIDE. 



CHAPTER X. 

RAHAB, THE INNKEEPER. 



She lived in the city of Jericho, and was the pro- 
prietress of a house of entertainment, and when the 
spies were passing through that part of the country 
they lodged at her house. They were men who were 
in favor with God and had the confidence of the dis- 
tinguished leader of Israel. They felt the importance 
of their commission and realized that their visit to 
Jericho at that time was fraught with intense interest 
to them and to their nation. Their errand, in part 
at least, was made known to her, and the spies agreed 
to show kindness to her father's house if she would 
keep their errand a secret and render them assistance. 
She was true to her promise to them, and they were 
true to their obligations to her, for when Jericho was 
taken and razed to the foundations the Israelites pre- 
served her and her father's house. 

She was afterward honored with a place among the 
people of Israel. Nay, even more ; she was afterward 
married to a prince of Israel, viz : Salmon, and she be- 
came the mother of Boaz, who was the great grand- 
father of the king of Israel. And it appears, though 
she was of another nation, viz: the Canaanites, yet 
being adopted by the nation of Israel, she stands in 
the genealogy of our Lord, and the great apostle to 
the Gentiles afterward reckons her among the ancient 
worthies who were so remarkable for their " faith in 
God." " By faith the harlot Rahab perished not with 



RAHAB, THE IN]S DEEPER. 179 

them that believed not, when she had received the 
spies with peace." 

The account of the service she performed is given 
as follows : After the spies had made their investiga- 
tion and examination as to the city and the best plan 
of besieging it, they went to her house to tarry for 
the night. They had been observed as they entered 
the city, and though not suspected while engaged in 
making their observations, yet they were afterwards 
suspected, and some of the young men of Jericho 
gave information to their king and expressed their 
suspicions; whereupon he sent to Rahab and com- 
manded her to bring forth the two men. As soon 
as the command reached her she secreted them, 
and prevaricated by telling them that the strangers 
were gone, and she urged them to pursue after them 
at once. This was a stratagem of her own, and it 
succeeded, for the men of Jericho hurried in pursuit, 
as they thought, of the spies, to the fords of the Jor- 
dan. When they were gone, Rahab removed the 
spies to the house-top and covered them with stalks 
of flax, lest others should come and insist on search- 
in cr her house and find them. 

o 

Rahab then expressed her belief that Israel would 
•conquer the city of Jericho, and asked them to swear 
unto her that they would show kindness to her and to 
her father's house, and she demanded of them a true 
token. The spies then entered into a solemn covenant 
with her. They pledged their lives for her deliver- 
ance and the deliverance of her father's house if she 
remained faithful to her part of the agreement. She 
then let them down by a cord from the window of 
her house, and bound a scarlet thread in that window, 



180 MONITOR AND GUIDE. 

which remained there until Jericho was besieged and 
taken. Then she was saved, and her father's house, 
and afterwards obtained high position in Israel. 

Let all the Daughters of Rebekah imitate this 
woman in her trust in God, her peril and sacrifice to 
leave error and embrace the truth. It will pay to 
mate sacrifices in a great and good cause. 



JAEL THE WIFE OF HEBER. 181 



CHAPTER XI. 

JAEL THE WIFE OF HEBER. 

The husband of this woman was the descendant of 
Jethro, the father-in-law of Moses. He is called 
Heber the Kenite. It is thought by some that the 
descendants of Abraham are called Hebrews from 
this man. We know that the descendants of Jethro 
became attached to the Israelites, and were with them 
part of the time during their wanderings in the wil- 
derness. These Kenites were dwelling in the city of 
palm trees during the life of Joshua, and not very 
far from it when Deborah was raised up and delivered 
Israel. 

But it would seem that the husband of this woman, 
for some cause, had severed himself from the Kenites 
and was on friendly terms with the king of Canaan, 
and also with Sisera the general of Jabin's army. 

Jael is introduced to our notice just after the flight 
of Sisera from the field of battle. He fled to her 
house under the impression that he would have a safe 
shelter and an hospitable entertainment, where he 
would be safe from the pursuing enemy. She saw him 
coming and went to meet him, giving him a cordial 
invitation to hide himself within her tent. He seems 
to have fixed upon her part of the tent because of 
secrecy, and he felt that he would be safe there, for 
no one would dare to enter that apartment in search 
of him. He had broken over the customs of those 
times, for he was in real extremity, and then, seeming- 
ly to avoid his being found, she covered him with a 



182 MONITOR AND GUIDE. 

mantle, and under his advice took her position at the 
door of the tent to watch. 

Sisera was greatly fatigued with labor performed as 
commander during the battle and with the great weight 
of responsibility resting on him. He was dispirited 
by the loss he had sustained, and the flight he had 
been compelled to make on foot was exceedingly 
wearisome. " He asked for water and she gave him 
milk (or cream). She brought forth butter in a lordly 
dish." Now the scene in his history changes. She has 
appeared in the character of a true friend to the con- 
quered general. Who could suspect her friendship? 
But look at her. She waits until she feels satisfied 
that he is asleep. There he lay unconscious of his 
danger, and she stole softly to him with a hammer 
and a nail in her hand, and just as he in his dreams 
felt the weapon of an enemy pierce his vitals she gave 
the nail a stroke with the hammer, and fastened it 
into the ground on which he was lying. He struggled 
for a moment and then stretched himself in death. 
She then met Barak, the general of Deborah, and took 
him into her tent, and showed him Sisera cold in 
death. 

We must conclude that this woman was in feeling 
with Israel, though her husband was on friendly terms 
with the Canaanites, and towards Sisera she acted as 
woman is not apt to act. She deceived the general of 
the routed army of the Canaanites, but seems to have 
performed the divine will in it, for Deborah said in 
her song, " Blessed above women shall Jael the wife 
of Heber be." She has been considered ever since 
an heroic woman. It is quite likely that she was 
under divine direction when she performed this deed, 



JAEL THE WIFE OF HEBEB- 185 

and justifiable, for God has a right to dispose of hu- 
man life as it pleases him. Sisera's cup of iniquity 
was full, and God in wisdom directed and appointed 
in this whole matter. This deed will give her name 
as a heroine to the latest generation of man. 



184 MONITOK AND GUIDE. 



CHAPTER XII. 

JEPHTHAH'S DAUGHTER, 



Jephthah himself was the son of Gilead, but his 
mother was a Canaanite, and because she was a wo- 
man of another nation his brothers would not allow 
him to inherit with them, but thrust him out and 
" disowned him as a member of their father's family. " 

The Gileadites were being greatly oppressed by the 
Ammonites, and very much desired a deliverer. 
They began to make inquiries for a captain to lead 
them, and in their consultations Jephthah was spoken 
of as "a man of valor," and they agreed to send for 
him to come and fight for them against Ammon. He 
came at their call, and they entered into a covenant 
with him, in which they promised if he would deliver 
them he should be their judge. He accepted their 
proposal, and immediately sent an embassey to the 
Ammonites for a settlement of their difficulties. The 
answer returned was an unfavorable one, and he sent 
back to them what amounted to a challenge to battle, 
and knowing full well that they would accept, he set 
himself about preparing for the engagement. 

Before Jephthah entered into battle with his enemy 
he made a vow unto the Lord in the following lan- 
guage : " If thou shalt without fail deliver the child- 
ren of Ammon into my hands, then it shall be that 
whatsoever cometh forth of the doors of my house to 
meet me, when I come in peace, shall surely be the 
Lord's, and I will offer it for a burnt offering." 

Jephthah obtained a great victory over the enemies 



185 

■of the Gileadites, and elated with that victory he re- 
turned to Mizpeh, where he lived. His daughter, 
and his only child, having heard of his victory, and 
that he was returning to the city, as is reasonable to 
suppose she would, went out to meet him "with tim- 
brels and with dances." It was an ancient custom 
for women to meet returning conquerors and honor 
them. The great warrior saw her as she approached, 
•and remembering his vow, he was greatly distressed, 
and as soon as she came within speaking distance he 
said, "Alas, my daughter ! thou hast brought me very 
low, and thou art one of them that trouble me ; for I 
have opened my mouth unto the Lord, and I can not 
go back." 

Here the beauty and grandeur of the character of 
•Jephthah's daughter begins to appear. She seemed 
at once to understand the import of her father's lan- 
guage, and to feel the sanctity of the obligation upon 
him. She saw how deeply he was affected, and with 
the feelings of a dutiful and loving daughter she said, 
{ " My father, if thou hast opened thy mouth unto the 
Lord, do to me according to that which hath pro- 
ceeded out of thy mouth." i. e. If thou hast made a 
solemn promise to God that will affect my position 
and condition in life, and will cut thee off from pos- 
terity to perpetuate thy name, since in consideration 
of thy vow the Lord hath given thee victory, do not 
hesitate to perform thy vow. 

This is a beautiful picture of piety and obedience. 
Though she was the daughter of a man who was now 
'entitled to be judge of Israel, yet she was willing to 
be sacrificed in the sense in which her father's vow 
•demanded it. She only made one request of her 



186 MONITOR AND GUIDE. 

father, viz: "Let me alone two months that I may- 
go up and down in the mountains and bewail my vir- 
ginity, I and my fellows." She asked her father to 
allow her to visit her companions and acquaintances, 
during which time she might express the sorrow of 
her heart that she could not, as a Jewish maiden, be- 
in the line of the coming Messiah. 

No one can fail to see in the conduct of this beauti- 
ful maiden an example worthy of imitation. She- 
feared the God of Israel, and was set apart, with her 
own free will and consent, by her father. He con- 
secrated her and she consecrated herself to God, and 
every year she joins the daughters of Israel in re- 
membering the consecration act. 

Daughters of Rebekah may learn Is ore that 
for the honor and glory of the Supreme Ruler of the 
Universe the heaviest possible sacrifices may be made 
with profit, if the motive actuating it is a proper one. 
But here we may learn the importance of being faith- 
ful in our covenanted relation the one to the other. 
If a lady in possession of the degree of Rebekah gives 
an expression recognized and understood by which 
the interrogation is made, "Are you of the degree of 
Rebekah ? " let the answer be promptly given and the 
help sought for be bestowed, and thus in a thousand 
ways in the journey of life we may show that our ob- 
ligation is held sacred by us. 



WIFE OF MANOAH. 



CHAPTER XIII. 

WIFE OF MANOAH. 



187: 



We have no means of ascertaining the name of this 
celebrated woman, though the name of her husband 
is given, as also the name of her distinguished son. 
Her husband occupied, in all probability, an impor- 
tant position in the country, and was respected by all 
who knew him. The woman is said to have been 
beautiful in appearance and pleading in her manners;, 
but better than all that, she possessed moral excellen- 
cies. She was a devoted servant of the Most High, 
and but few persons have been honored of God more 
than she was. She was visited by an angel of the 
Lord — nay, by the covenant angel himself — and in- 
formed that she should be the mother of a son who 
should be a great prodigy of strength and should de- 
liver Israel out of the hand of their enemies. 

This good woman was alone when the angel ap- 
peared unto her, and though naturally timid, she was 
unalarmed. The heavenly visitant asked her atten- 
tion to the message he had brought her, viz : " Be- 
hold now thou shalt bear a son." She accepted it as- 
a truth, and when left alone felt joyful in her heart. 
She went in search of her husband, and described the 
appearance of the angel and reiterated his language. 
Her husband listened with astonishment to her rela- 
tion of these circumstances, and immediately began to' 
desire the reappearance. * His desire was expressed 
in the following prayer : " O my Lord, let the mark 



188 MONITOR AND GUIDE. 

of God which thou didst send come again unto us, 
and teach us what we shall do unto the child that 
«hall be born." 

Not long after this the good woman was sitting in 
the field nea*r where the angel appeared to her before, 
and he appeared to her again. As soon as she saw 
him she ran and told her husband, and the two to- 
gether came before him, and Manoah said, "Art thou 
the man that spakest unto the woman?" And he 
said, " I am." The angel then repeated the message 
in his hearing, and the two together expressed a de- 
sire to entertain him awhile, and the visitant agreed 
to tarry and observe their devotions. 

A sublime scene now presents itself to our view. 
The woman with her husband prepared a burnt offer- 
ing, and they offered it to God, " and the angel did 
wondrously." Approaching their sacrifice he touched 
it, and the rock which served them as an altar split, 
and fire came from the crevice and began to consume 
their sacrifice, and while they looked on with wonder 
the angel entered the flame and amid its curlings as- 
cended to heaven from whence he came. Manoah 
was filled with fear and alarm lest he should die ; but 
his wife quieted his fears by saying, "If the Lord 
were pleased to kill us, he would not have received 
an offering at our hands. " This was a word in sea- 
son, and allayed the fears of Manoah at once. 

In due time Samson was born, and his mother fol- 
lowed faithfully the instructions given by the angel 
regarding him, and he became a great man and the 
deliverer of his people from the hand and power of 
the Philistines. 

To the Daughters of Rebekah there is a beautiful 



WIFE OF MA NOAH. 189 

example of " faith in God " in this woman, as well as 
calmness, as a result of faith, under the most trying 
and exciting circumstances. 



190 MONITOR AND GUIDE. 



CHAPTER XIV. 

DELILAH, WIFE OF SAMSON. 

There was a woman living in the valley of Sorek, 
in the country of the Philistines, to whom Samson, 
the great prodigy of human strength, became attached. 
They were thrown into each other's company, and 
their acquaintance ripened into intimacy and finally 
thoughts of marriage. It is to be supposed that De- 
lilah and Samson were married in accordance with 
the customs of those times. The expression on which 
we depend authorizing this statement, is: "And it 
came to pass, afterward, that he loved a woman whose 
name was Delilah. " It is quite likely that his love 
was reciprocated. 

Delilah loved Samson, but the obligation of Delilah 
to Samson was interfered with. The designing lords 
of the Philistines alienated the affections of this wo- 
man from her husband. They laid a snare to entrap 
him, and they caught him in the snare. She was a 
Philistine woman, and Samson was the enemy of the 
Philistines, and an Israelite. They attempted, and 
probably succeeded, in arousing pride of her nation- 
ality in her, and urged that she find out and make 
known to them the secret of his strength, and they 
would give her eleven hundred pieces of silver. Her 
heart was immediately set upon the prize, and her 
love for Samson — if she had any — gave way, and at 
once she became virtually the murderer of the strong 
man. 



DELILAH, WIFE OF SAMSON. 191 

She asked Samson to tell her the occasion of his 
great strength, and how he might be bound and over- 
come by his enemies. The strong man told her if 
his enemies were to bind him with seven green withes 
that were never dried, he would be weak as any other 
man. She gave the information to the Philistines, 
and they brought her the "green withes," and she 
bound him with them ; but he broke them as tow is 
broken when it toucheth the fire. 

Delilah thought she was about to possess the eleven 
hundred pieces of silver ; but she was mistaken. She 
charged Samson with telling her lies, and urged him 
to tell the truth. He gave her another plan, which 
she tested fully ; and still another, but it also failed. 
She then brought her strong persuasive power to bear 
upon the mind and heart of the strong man, until he 
yielded, and told her the secret of his strength. She 
heard him through, and once more called the atten- 
tion of the lords of the Philistines to it, urging them 
to come up " this once. " They came, bringing the 
money in their hands, of which she in a short time 
was the recipient. 

Delilah made Samson sleep upon her lap, and while 
he slept she caused the seven locks of his hair to be 
shaved off, and then began in person to insult him, 
and being satisfied that his strength was gone, she gave 
him over to his enemies, and they put out his eyes. 

We claim for Delilah that she is an exception 
among women, as to consistency or unfilial affection, 
in that she deserted her husband — trampled the vows 
of the marriage relation down ; nay, more : was a 
traitor — a mean and detestable murderess — a hus- 
band-killer. 



MONITOR AND GUIDE. 



CHAPTER XV, 

NAOMI, WIFE OF ELIMELECH. 

Naomi was the wife of Elimelech, of Bethlehem- 
judah, and she became the mother-in-law of an ex- 
traordinary Moabitish woman named Ruth, who was 
an ancestress of David, the great King of Israel, and 
was consequently in the line of the coming Messiah. 

On account of a famine in the land of Judah, in 
company with her husband and two sons she went to 
the country of Moab to sojourn there, and while there 
became acquainted with the royal damsel, and selected 
her for a wife for one of her sons, as was the custom 
of parents in olden times. Ruth proved to be a lov- 
ing and devoted daughter. 

Though prosperity may have attended Naomi for a 
while in the land of Moab, adversity and deep afflic- 
tion followed it. She was called, in the order of 
divine Providence, to part with her husband, who 
sickened and died, and was buried in her adopted 
country. There, among strangers — except the small 
circle of acquaintances she had formed — she felt the 
desolation and loneliness of widowhood; but for a 
time, as a widow, she was not without stay and sup- 
port ; for she had two sons who had each married in 
that land, and their wives were tender and affection- 
ate to her. It would seem that her widowhood, un- 
der such circumstances, could be borne, and the sor- 
row of the loss of her companion. But one affliction 
often prepares the way for another, and thus gradu- 
ally we become inured to sorrow such as would crush 



NAOMI, WIFE OF ELIMELECH. 193 

if it came all at once. The sons also died, both of 
them. This left her childless, so far as natural ties 
are concerned. She had not only to endure widow- 
hood herself, but was called upon to comfort the 
hearts of two young widows while enduring the loss 
of her sons. 

It is not strange that Naomi, in her loneliness, 
thought of her native land — her early home and 
early friends — and determined to return to Bethle- 
tiem-judah. She informed her daughters of her pur- 
pose, and they both said, " We also will go with thee.'* 
She dissuaded them, telling them that she had no- 
more husbands to give them, for she was all alone in 
the world; no property that she knew of, and she was 
by no means certain, if she lived to get back, that a 
single former friend would welcome her; and in the 
most touching manner she bade them farewell, saying, 
as they wept before her, "Nay, my daughters, it 
grieveth me more for your sakes than my own that 
the hand of the Lord hath gone out against me." 

Though Orpah followed her advice, Ruth would 
not be parted from her; and the two widows started 
out on this long and toilsome journey to Judah. At 
length they reached Bethlehem, and Naomi told her 
sorrowful tale to her former friends, and some of 
them at least sympathized with her; and amongst 
those sympathizers was an influential man of the place 
whose name was Boaz, who afterwards married her 
daughter-in-law, and became a son to her. 

There were no such benevolent societies as ours in 
the days of Naomi's bereavement and adversity. If 
there had been, her husband and sons might have 
13 



194 MONITOR AND GUIDE. 

been connected with them, and she and her devoted 
daughter-in-law might, as widows, have been cared 
for, and their wants been supplied in the land of 
Moab ; or, if she had desired to return to Bethlehem- 
judah, she might have been furnished with a pass 
and recommendation that would have secured her 
friends and friendship on the road and after she 
reached her native land. 

Should the wife of a Scarlet Degree member, who is 
a Daughter of Rebekah, be placed in like circum- 
stances, she might — in possession of the secrets of the 
degree and a card — insure protection and assistance 
that would be invaluable either in the country where 
her husband died or as a lone widow traveling to her 
former country, or in that native country when 
reached. She would have stay and support in friend- 
ship for the sake of her fallen husband, as well as for 
her own sake, bound to the fraternity by endearing 
ties. 



RUTH. 195 



CHAPTER XVI, 

RUTH. 

This woman was of royal blood it is supposed, as 
the daughter of Eglon, the king of Moab. She was 
a beautiful and accomplished Moabitish damsel, who 
became intimately acquainted with the family of Eli- 
melech after he went to sojourn in the country of 
Moab. It was because of a famine that prevailed in 
Judah that this man with his wife Naomi, and their 
two sons, Mahlon and Chilion, went to that country 
when there was plenty. The husband and father 
soon died, and Naomi sought wives for her sons. 
Mahlon, the eldest, formed an intimate acquaintance 
with Ruth, and their intimacy ripened into thoughts 
of marriage. 

Though they were of different nations, and there 
was an express law amongst the Jews, to which nation 
Mahlon belonged, against forming matrimonial alli- 
ances with other nations, yet for the love he had for 
Ruth, he broke over that law, and fastened himself to 
the Moabitish damsel. He felt that Moab was his 
adopted country, and he would spend his days there, 
identified with that people and be cut off from the 
Jews, and association with them, and moreover he 
believed that the beautiful woman would be for him 
an affectionate companion. Under the circumstances 
that surrounded the young Jew, and the impressions 
Ruth had made upon his heart, we can hardly blame 
liim. A stranger in a strange land, he had been cap- 



196 MONITOR AND GUIDE. 

tured by a beautiful girl, and the arms of her heart, 
around him held him a willing prisoner. 

It may be that her tender affection for, and her 
sympathy with Naomi and her two sons, when bereft 
of the husband and father, or her watching by the 
couch of pain and administering to the dying Elime- 
lech, was what led to the undying affection that after- 
ward existed between her and Naomi. Ruth appears 
endowed with all the virtues and charms of true 
womanhood. And her womanly virtues so grandly 
developed may have led Mahlon to love her, and' 
Naomi so readily to select her as a wife for him. 

They were married, and the days of the marriage 
feast were pleasantly passed. They started out in 
life's pathway side by side, full of cheer and happi- 
ness. Their sky was bright and the air was salubri- 
ous. They little thought that their union would so 
soon be interfered with by death. But so it was. 
Mahlon died, and Ruth was left a widow. As she 
buried her husband beside his father and returned to 
a desolate home, she was prepared more fully to sym- 
pathize with the aged widow Naomi — and it was not 
long until her brother-in-law Chilion died also, and 
thus another widow was added to their number. 
Thus the remnant of Elimelech's family appears, con- 
sisting of a trio of widows, one of them an aged 
woman, and the other two young women. 

The mother in her triple bereavement could not 
be comforted in the land of Moab, and sorrowfully 
she made her mind known to her two daughters, to 
return to her native land and country, and see if there 
could be for her any sympathy produced in the hearts 
of her former friends in Judah. Her two daughters- 



RUTH. 197 

In-law approved of her purpose, and prepared to 
attend her, and share her lot however comfortless it 
might be. Naomi was unwilling that they should do 
that, and at once set herself to dissuading them from 
attending her. In an affectionate manner she addressed 
her daughters in the following language : " Go, return 
each to her mother's house : the Lord deal kindly with 
you, as ye have dealt with the dead, and with me; 
the Lord grant you that ye may find rest, each of 
you in the house of her husband." 

She told them she had no more sons to give them 
for husbands — nor even a hut, however uncheery and 
forlorn, to accommodate them with in her own land, 
in case she reached it safely. And, moreover, she did 
not know that any one would take her by the hand 
in Judah and welcome her back. The picture was so 
darkly shaded that Orpah concluded to remain in 
Moab. She gave her mother-in-law an affectionate 
parting kiss and returned to her former kindred. 
But Ruth utterly refused to be parted from her. She 
clung round her neck, and with the true feelings of a 
true woman, said : " Entreat me not to leave thee, or 
to return from following after thee, for whither thou 
goest I will go ; and where thou lodgest I will lodge ; 
thy people shall be my people, and thy God my God ; 
where thou diest will I die, and there will I be buried." 
She then confirmed her purpose and resolution by an 
oath of the utmost sanctity and importance among the 
daughters of Israel : " The Lord do so to me and more 
also if aught but death part thee and me." 

What a beautiful sight is presented here ; a young 
widow of Moab leaving her own land, her early 
friends, her wealth (if she was heir to wealth), the 



198 MONITOR AND GUIDE. 

false gods that were worshiped by that people, and 
her honored husband's grave; and all to attend her 
husband's mother and take care of her in her old age ; 
also to share in all the storms and trials that might 
break and spend their fury upon Naomi. Here is 
unflinching devotion to the interests of another. We 
can hardly fail to exclaim, " How true is woman." 

Ruth started on the journey with Naomi. She 
knew it would be long and tedious, but determined 
to make the best of it, and cheer the loneliness of her 
attendant. It was a hard journey for the aged widow. 
A few years before, she had left her native land vig- 
orous and happy, in company with her husband and 
sons — now she is returning with a care-worn brow, 
with furrowed cheeks and a sad visage. She went 
from Judah full, but is returning empty. She had 
pleasant and cheerful companions in her husband and 
sons, but now she is alone. No, not alone either, for 
the affectionate Ruth is with her, and with her pleas- 
ing person, winning manners and kind actions and 
words, she cheers the sad heart and makes time pass 
off pleasantly, while mile after mile of the road is left 
behind them. Day after day, as they travel on, their 
affection for each other is increased, until finally they 
reached the longed-for city of Bethlehem, and entered 
its gates. The aged widow is at length recognized 
and called familiarly by her old acquaintances Naomi. 
She checked them up by requesting them no longer 
to call her Naomi, but call her Marah, for, said she, 
" the Lord has dealt bitterly with me." 

After they had entered the city they rented an hum- 
ble cottage, and poorly as it was furnished, they called 



RUTH. 199 

it their home; while Ruth began to labor for their 
daily support. 

They came to Bethlehem in the beginning of bar- 
ley harvest, and as it was customary in that country 
for women to glean, or pick up the scattering ears of 
grain left by the reapers, Ruth, addressing her mother- 
in-law, said, " Let me now go to the field, and glean 
ears of corn after him in whose sight I shall find 
grace." This expression of tier's seems to be almost 
phrophetic, for she was yet a stranger in that country, 
and was only known as the Moabitish damsel that came 
back with Naomi. Her mother-in-law bade her go 
out as a gleaner ; accordingly she went. Now, it was 
her fortune in her ramblings to be found gleaning in 
a part of the harvest field that belonged to Boaz. As 
he was passing along from the city to the field where 
his men were reaping, he saw the strange young 
woman engaged in her work, and looked with a 
degree of interest upon her, for he saw something 
peculiarly attractive in her appearance — something 
that stirred up his soul, and he wondered who she 
was. Her modest bearing, flushed cheeks, flowing 
locks, and her womanly address to him as he paused, 
won his admiration, and upon reaching the reapers he 
asked, "whose damsel is this?" They told him who 
she was, and he at once thought of Elimelech, who 
was his kinsman, and of Naomi who had passed 
through deep, dark providences. He thought of the 
two sons of Naomi who had died in Moab, and he 
thought of the tenderness and care of this young 
woman for Naomi, as it had been related to him — 
and walking back to the gleaner he said, "Hearest 
thou not, my daughter? Go not to glean in another 



200 MONITOR AND GUIDE. 

field, neither go from hence, but abide here fast by 
my maidens. * * Have I not charged the young 
men that they shall not touch thee ? and when thou 
art athirst, go unto the vessels, and drink of that 
which the young men have drawn." 

Ruth was astonished at his kindness and ventured 
to ask why it was. He told her that he had heard of 
her kindness to Naomi. But the affection of Boaz 
increased for Ruth. " He reached her parched corn 
and she did eat." Considering that he was the owner 
of the field and the employer of all the reapers, this 
was a distinguished mark of respect for her. But he 
went even further than this. " He commanded the 
reapers to let some handfuls fall on purpose for her," 
and in addition to these marks of feeling lie had her 
remain in his fields as a gleaner until harvest was 
ended. At the end of the harvest Ruth claimed, 
under the instruction of Naomi, the protection and 
obligation of a kinsman. This claim was put in on a 
law that God had given to Israel and on which they 
had practiced for ages. Boaz acknowledged the cor- 
rectness of her claim, and, actuated by true affection, 
he set himself about the consummation of what he had 
already meditated, viz., marriage. He loved the mod- 
est, industrious and accomplished widow of Moab. 

After Ruth became the wife of Boaz he found in 
her a gentle and loving companion and she rested 
upon the arm and bosom of a noble man, feeling her- 
self more than compensated for the sacrifice she had 
made in leaving her native land, and for the love 
she bore her mother-in-law, stooping to the service of 
a menial and performing hard labor as a gleaner. As 
the wife of Boaz she became the mother of a son, and 



RUTH. 201 

that son was the grandfather of David the king of 
Israel. 

Ruth is a beautiful example, worthy the imitation 
of the wives and daughters of Odd Fellows. She 
practiced cur principles of " Friendship, Love and 
Truth" to admiration. She saw the truth of the 
religion of the Patriarchs, and renouncing her false 
religion she became an earnest and ardent votary of 
the truth. She was an advocate of the religion of 
Abraham, Isaac and Jacob, and maintained devotion 
to it till the day of her death. Her love and devotion 
to Naomi may be imitated by women as they travel 
life's pathway in ministering to the many Marahs 
against whom "the hand of the Lord has gone out" 
in dark dispensations of Divine Providence. 

The important lesson may be learned from her of 
making sacrifices for the good of others; of amelio- 
rating the wants of the sorrowing, especially those 
who are in dire necessity. Naomi had but two sons 
and one husband, and yet she felt that Ruth had been 
better to her than seven sons. So will the gratitude 
•of those whom we bless ever cluster about us. As 
Ruth was rewarded, so we may expect to be rewarded 
for the practice of virtue in this world, and there is a 
grander reward to be enjoyed in the world to come. 



202 MONITOR AND GUIDE. 



CHAPTEE XVII. 

HANNAH. 



This was one of the most celebrated women of olden 
times, and the mother of the famed Prophet of Israel 
who closed up the succession of judges following 
Joshua, who took the place of the illustrious Moses,, 
and who selected and anointed the first king of Israel. 

She was the wife of that devoted servant of God,. 
Elkanah, who was remarkable for the service he per- 
formed in the Jewish church. He went every year 1x> 
Shiloh, where the ark of God was, for the purpose of 
celebrating the great national festivals of his people.. 
That was the temple, or place of worship for the Jews,, 
and Hannah accompanied her husband yearly, with a 
portion to sacrifice to the Lord. She had been sorely- 
tried by the insinuations of Peninnah, a secondary wife. 
Under the trial she was provoked, and went up to the- 
sacrifice and engaged in the devotions of the assembly 
with a heavy heart. The other wife had sons and: 
daughters, but Hannah had no children. Though a 
great favorite of her husband, yet the endearing ties 
of offspring did not bind her to him, and her heart 
was greatly grieved; so sorely was she pressed in 
spirit that she could not hide her feelings or suppress 
her grief even amidst the worshipers of the sanctuary. 
Her husband saw it, and was in deep sympathy with* 
her. He tried to console her in her sorrow by evinc- 
ing love for her year after year in giving her a " wor- 
thy portion." He thus declared his especial affection, 
for her. She accepted his expressions and listened to. 



HANNAH. 20& 

his declarations, and for a time she seemed to be com- 
forted. She dried up her tears, rose up and ate and 
drank. But soon her sorrow returned, the burden 
pressed her heart, and she gave vent to her feelings 
in tears, even amid her devotions. She made her 
wants and wishes known to him whom she worshiped, 
engaged in -earnest prayer and supplication to the 
Lord. 

Eli, the priest, was sitting near where Hannah was 
graying, and, being attracted by her movements, he 
was watching her closely. He saw her lips moving 
and the strange indications made by her movements,, 
and at once concluded that she was intoxicated, and 
so certain was the venerable priest that he was not 
mistaken, that he actually brought the charge against 
her; and she, notwithstanding the burden that was 
pressing her heart in her devotion, was compelled to> 
meet this charge and vindicate, as a worshiper, her 
character. This she did in a very delicate and yet 
decided manner. 

She stood before Eli and said: "Nay, my lord, I 
am a woman of a sorrowful spirit; I have drank nei- 
ther wine nor strong drink, but have poured out my 
soul before the Lord. Count not thy handmaid for 
a daughter of Belial, for out of the abundance of my 
complaint and grief have I spoken hitherto. " As 
though she had said, " Oh, thou servant of God, I am 
free from the violation of the law of my God as to 
coming into his temple and presence and performing 
worship in a state of intoxication, but I have a secret 
matter hidden in my heart that I am presenting to the- 
eye of God. I am secretly making known my wishes- 
to the great Father above. I am a true woman of 



204 MONITOR. AND GUIDE. 

■God, and appeal to him for the sincerity of my mo- 
tives and a vindication of my character." Eli seemed 
to be so impressed with the vindication that he sent 
her away with his benediction. 

The next year when Elkanah, the husband of Han- 
nah, went up to Shiloh, on the recurrence of the an- 
nual feast, she did not go with him, but tarried at 
borne, having charge of a babe, whom she had named 
Samuel. She felt that the vow she had made to God, 
a year before that, was upon her, and she would be 
faithful to it. She had solemnly promised that if a 
son was given her, she would "give him to the Lord 
all' the days of his life, and there shall no razor come 
upon his head." Hannah remained at home with the 
child Samuel until he was weaned; then she took 
him up to Shiloh that he might appear before the 
Lord and abide in the temple for service as long as he 
lived. Samuel was but three years old when his 
mother, with an appropriate sacrifice, in company with 
her husband, brought him to Eli, the priest. And in 
explanation of her bringing him, she said, addressing 
herself to that sacred functionary : " O, my lord, as 
thy soul liveth, I am the woman that stood by thee 
here praying; for this child I prayed, and the Lord 
hath given me my petition." Four years before that 
she was compelled to vindicate her own cause under a 
charge alleged against her. Now she is prepared to 
explain more fully than it would have been proper 
for her to have explained then. Now she tells Eli, 
the priest, what was the cause of her deep devotion 
then. I have brought the child which God has given 
me, and now, in accordance with my solemn vow, I 
will leave him with thee. It was a great sacrifice for 



HANNAH. 205. 

her to make, to place that precious child where she 
could only occasionally see him. She felt that her sacri- 
fice was approved, and in her heart, nay, with her 
voice, she praised the Lord ; and the aged priest, ac- 
knowledging the hand and mercy of God in his deal- 
ings with Hannah, united with her in praising. 

This celebrated woman, having dedicated Samuel 
to God, appears before us as a poetess, and also as a 
prophetess of the first class. The poetry of her pro- 
phetic hymn is not often excelled. In the .simplicity 
of its composition, the beauty of its style, and the pi 
ety and devotion of its sentiment it has not often been 
equaled, even in Bible poetry. The inspiring spirit 
seemed to come upon her as she made her promise 
good ; and her song, Composed under that inspiration, 
contains important prophecies that were afterwards 
fulfilled. 

This child grew up in the fear of the Lord, and be- 
came a most famed prophet in Israel. 

Hannah continued, after she had " lent her son unto 
the Lord," to come to Shiloh, year after year, and, as 
a fond mother, at her annual visits, she gave evidence 
of her attachment to Samuel by presenting him every 
year with a new coat. 

In this woman the Daughters of Rebekah have an 
example worthy of their imitation. She submitted 
her interests by meditation and prayer into the hands 
of the Supreme Ruler of the Universe — he who is the 
disposer of human events. The vow she made, though 
it involved the great trial of giving up her son, she 
was faithful to. Your vows made at the altar of Odd 
Fellowship, in the Degree of Rebekah, involve sacri- 
fice, and labor, and privation. Our sacred work o€ 



l206 MONITOR AND GUIDE. 

*" relieving the distressed, burying the dead, and edu- 
cating the orphan/' you are solemnly pledged with us 
to do, and oh ! how will your hearty co-operation be 
appreciated. Let your devotion to our principles and 
work be like Hannah's in the service of God. Be 
irue to one another and true to our Order, as she was 
true to God, to her husband and to the Jewish church, 
then, like her, you shall shine in the galaxy of wo- 
men. You shall honor your sex, and be honored 
of them, ah, and of all mankind. Make our Order, 
by your devotion to it, and your sacrifices for it, a 
grand means of destroying selfishness, and bringing 
about in the family of man a mutual brotherhood. 



MICHAL. 207 



CHAPTER XVIII. 

MICHAL. 



'Was a daughter of Saul, the first king of Israel. She 
was a sister of the Prince Jonathan, who became the 
covenanted friend of David, the son of Jesse, who was 
the successor of Saul to the throne of Israel ; and to 
this second king of Israel Michal became the first 
wife under very peculiar circumstances. 

It is interesting to advanced Odd Fellows, who 
have become familiar with the " Narrative of David 
and Jonathan," to contemplate the mutual regards of 
these two great men — to look at their covenanted friend- 
ship from the time that David was transferred from 
the pasturage and the care of his father's sheep to the 
royal court — until the Mount Gilboa battle was fought 
and Saul and Jonathan were slain, and the kingdom 
mourned their death and David composed a mournful 
elegy. 

She whose name heads this article was a true wo- 
man, beautiful in appearance and in the qualities of 
her nature. As she moved in the royal circle and 
closely observed the scenes and circumstances trans- 
piring around her, she often saw the son of Jesse and 
heard the tones of music as he played his harp in the 
presence of her father, and possibly she heard the vocal 
strains accompanying the harp as he sang some of his 
first compositions of poetry and music. She knew 
this young musician at court was also a bold warrior, 
and had performed the most wonderful feat in slaying 
Goliath of Gath, the Philistine giant, who had defied 



208 MONITOR AND GUIDE. 

the armies of Israel, and she knew that his fame was 
extending through all Israel ; she knew that this 
young man, so attractive because of his talent and 
powers, was entitled to be her brother-in-law, or the 
husband of her elder sister, Merab ; and yet it may be 
in her heart she was glad that her father had given 
Merab to be the wife of another man., for now she saw 
an opportunity offered her of expressing her affection 
for David. It may be she had observed the warm 
attachment of her brother Jonathan to David, for she 
saw him even wearing the sword and girdle of Jona- 
than, and carrying his bow and quiver, the receptacle 
of the arrows. She knew full well that they were 
given to David by her brother. It may be she had 
learned that her father was jealous of David, and had 
tried to kill him, and that Jonathan had advocated for 
him and turned the purpose of her father. It may be she 
sought the company of King Saul alone, that she might 
in a becoming manner sound him and ascertain why 
Merab, her sister, was not given to him for a wife ; 
and, since her sister had not been given him, it may 
be she asked her father if she might hope to be the 
wife of David. 

It is said Michal, SauFs daughter, loved David. 
The love was spontaneous and pure. Her heart was cap- 
tured without effort on the part of David, and it is quite 
likely .that he was greatly astonished when the sequel 
of her appeal transpired, and the hand of this beauti- 
ful woman was given him by her father, and her heart 
was self-surrendered. 

Saul consented to the marriage, but, as he did so, 
he said, " I will give him her, that she may be a snare 
to him." 



MICHAL. 209' 

The king of Israel secretly desired the death of 
David, and supposed that MichaPs love for David 
would induce love in return that would make him 
willing to place his life in imminent peril to secure 
her as his wife. Accordingly King Saul made the 
offer to David to give his daughter to wife if he would 
kill a hundred of the Philistines, and bring proof to 
him that he had done so. He thought if the young 
man undertook such a task he would probably be 
killed himself before the feat could be performed. 
But David accepted the offer and complied with the 
conditions. He did not wish easier terms than that. 
When the hundred Philistines w T ere slain, and Saul 
was satisfied of it, he gave Michal to David to wife; 
and it was not long after the marriage until an oppor- 
tunity was offered her of telling her love to her hus- 
band. 

Saul was so determined to slay David, that he sent 
messengers specially charged to waylay and murder 
him. They were ordered to lie in ambush along the 
entrance or way to his residence, and, as David was 
going to his home or leaving it, kill him. Michal 
became aw T are of this purpose of her father, and made 
it known to her husband. She set herself to work to 
plan his escape, and was successful in her efforts. 
Though it was hard for her to part from him to whom 
the affections of her heart clung, not knowing when,, 
if ever, she would be privileged to enjoy his society 
again, yet she knew the feelings of her father, and 
that it was death to David to remain where he was. 

She let David down through a window, probably in 
the back part of their residence, where there were no 

. 14 



210 MONITOR AND GUIDE. 

servants of Saul lying in ambush. After David was 
gone, she detained pursuit by putting an image in bed 
to represent David, and reported to her father that he 
was sick. Saul received the message from her, and 
sent messengers to take him from his bed and bring 
him in his disabled condition to him. The men left 
on their errand, and the king settled on the manner 
in which he would put David to death ; but King 
Saul was disappointed, for soon the messengers re- 
turned and informed him of the deception that had 
been practiced by his daughter. He had not thought 
of David's escape, or he would have sent the messen- 
gers to the house to kill him, instead of posting them 
in the way to fall upon him as assassins. He would 
have shocked his daughter by a scene of murder in 
her own chamber, rather than that David should have 
escaped. 

Saul, who claimed, in accordance with the customs 
of those times, that his daughter, the lawful wife of 
David, was at his disposal, gave her to Phalti to be 
his wife. Whether she had any special love for this 
man or not, we do not certainly know; but it is quite 
evident that her second husband was devoted to her; 
for when David was settled as king in Hebron, he 
demanded of the son of Saul his wife. Phalti was 
loth to give her up, but the demand was proper, for 
David was her lawful husband, and they compelled 
him to surrender. 

They did not, however, enjoy each other's society 
long after this reunion; and it would, indeed, seem 
that she who was the first wife of the illustrious Da- 
vid, now that his heart was divided, was not so well 
suited to him as in their earlier days. She took the 



MICHAL. 211 

r-esponsibility of severely criticising David's conduct 
when removing the Ark of God to Mount Zion. Her 
husband was displeased with her criticism and irony, 
and the sacredness of their relation was marred. She 
retired into privacy, and dwelt until her death in the 
house of her sister Merab, and probably employed 
herself as the educator of her sister's children. 

We find many things in her life and character to 
commend, and but little to condemn, save the act that 
separated her from her husband, and even in that act 
she was honest, and followed her own judgment. 
Though surrounded by her maidens when she saw the 
king dancing, and when she first "despised him in her 
heart," yet she kept her feelings to herself until 
favored with a private interview with David. 



212 MONITOR AND GUIDE. 

CHAPTER XIX. 

ABIGAIL. 

We first learn of this woman as the wife of Nabal 
the Carmelite. She is supposed to have been a very 
handsome woman, pleasing in her person and man- 
ners; but there is something in her disposition and 
character that is especially commendable, and there 
are many ways in which the wives of Odd Fellows 
may safely take her as an example worthy of their 
imitation. Her understanding was more than that of 
an ordinary woman, and her prudence was quite 
remarkable. She appreciated the kindness of David 
to her husband and his household, and when her hus- 
band was unwilling to acknowledge his obligation to 
David, and reciprocate David's friendship, and when 
he went so far as to offer David a downright insult 
she showed her good sense and prudence in hastening 
to David with a present to appease his wrath and 
stop him from taking vengeance on Nabal and his 
household, and thereby saved David from spilling 
innocent blood. 

She made ready and went to meet David and pre- 
sented her plea in behalf of the family. She asked 
David to accept a present at her hands and forgive 
the injury that had been done him. In order to 
make her plea more effectual, she spoke of the real 
character of her husband, and apologized for him, and 
she closed her address in such a beautiful manner 
that she won upon the feelings of David and decided 
him against the enterprise of destroying Nabal ; and 



ABIGAIL 213 

in accordance with the custom of those times, when 
pleading with a superior, she besought the future 
King of Israel to remember her when the Lord should 
have dealt well with him. 

It was not long until she was assured that her plea 
was effectual, and she returned home and sought an 
opportunity to inform her husband of the narrow 
escape he had made. She probably related to Nabal 
all that had happened, and in a feeling manner 
besought him never again to indulge in churlishness 
and drunkenness. The information she gave her hus- 
band had a strange effect upon him. He thought of 
the feast through which he had just passed, and of the 
prudence of his wife in flying to meet David with a 
present and stopping him in his intended work of 
death. When Nabal saw the narrow escape he had 
made he became terrified. In a little while he was 
insensible, "His heart died within him, and he 
became as a stone." As a result of his mental trouble 
some kind of disease set in upon him, made rapid 
inroads upon his system, and after having the close 
attention of Abigail for ten days he died. Now we 
have this beautiful woman, whose life and character 
have been marked with prudence in the lifetime of her 
husband, in widowhood, and enduring its inconveni- 
ences. The same prudence marks her as a widow, 
and she secluded herself from society until she was 
waited upon by David's messengers. He had heard 
that Nabal was dead, and being deprived by King 
Saul, who was seeking his life, of the society of his 
lawful wife — for Michal had been given to another 
— he sent to Abigail and communed with her on the 
subject of becoming his wife. The days of mourning 



214 MONITOR AND GUIDE. 

for her husband being past, according to the custom 
of those times, she made no serious objections. She 
made ready, and taking with her five female servants, 
accompanied the messengers of David to where he 
was. He received her and she became his lawful 
wife, and thus her widowhood ended. As Nabal, her 
former husband, was a wealthy man, and probably 
had no children to heir his estate, Abigail was the 
owner of it, and transferred it to David, now her 
husband, and he assumed the control of it at once.. 

After their marriage they lived awhile in Ziklag, a 
town given unto him by Achish, the King of Gath, 
but it was burnt with fire by the Amalekites, who 
invaded the town during David's absence. His fam- 
ily was taken captive, including Abigail, his wife. 
When David returned and found his town in ruins 
and Abigail, with other members of his family gone, 
he was greatly afflicted, and mingled his lamentations 
with those of his warriors who had also sustained 
great loss by this invasion. His men manifested a 
spirit of mutiny as well as interest, and he set him- 
self at work at once to quell their fears and hush the 
spirit of mutiny by telling them that the Lord had 
commanded them to follow the enemy, and had given 
him the promise of success, saying that he should 
recover all that was lost. 

The warriors of David cheered up, and were soon 
under his command, following after the enemy, and 
they overtook them and recovered all, and it was not 
long until Abigail, the wife of David, was dwelling 
in the city of Hebron, and earnestly looking forward 
to the hour when her husband should be promoted to 
the position of King of Israel, occupying the vacant 



ABIGAIL. 



215 



tnrone of Saul. She remained his wife in all proba- 
bility until she died, and became the mother of Chi- 
leab, also called Daniel. 

In the midst of difficulties of even the most delicate 
kind, by imitating this extraordinary woman, and 
securing an understanding mind, and prudently plan- 
ning extrication from the difficulty, then faithfully 
executing the prepared plan, we may secure relief 
for ourselves and others who are implicated. We 
may bless and be blessed. Whenever a kindness has 
been done us, we should remember it, and if in our 
power, reciprocate the kindness. Friendship prac- 
ticed towards any one will secure us acknowledged 
claims upon them, and very often a ready and hearty 
response from them. One succession of kind acts 
will often have the effect to bring expressions of 
friendship for years that are to follow. 



216 MONITOR AND GUIDE. 



CHAPTER XX. 

RIZPAH. 

This woman was a secondary wife o* Saul, the first 
king of Israel, and she was the mother of two sons, 
viz ; Armoni and Mephibosheth. There is only one 
reference to her in the sacred record, and that is one 
that is truly affecting. She was brought into a sad 
calamity in the cruel death of her two sons, and she 
gave the strongest possible evidence of maternal affec- 
tion. We look at her in her sadness and sorrow, and 
wonder how it is possible for a mother to endure such 
a trial and bear up under such devotion to her dead 
children so long. The circumstance recorded by the 
author of the books of Samuel is as follows : 

There was a famine lasting for three years in suc- 
cession. David was anxious to know the cause of it, 
and he was informed " that it was for Saul and his 
bloody house, because he slew the Gibeonites. David 
referred the matter to the Gibeonites, whose injury 
he thereby acknowledged, and asked them what would 
satisfy them. He was willing to give them silver and 
gold, but they wanted none, and their demand upon 
him was that seven of Saul's sons should be hanged. 
Accordingly two of his sons and five of his grandsons 
were delivered up to them to be hanged. 

Rizpah's two sons were selected, and she was com- 
pelled to give them up. She followed them to the 
gallc *vs, and taking sack-cloth, she spread it for her 
upon a rock in sight of where her children were 



RIZPAH. 217 

Ranged, and for five long, weary months — viz: from 
barley harvest until the- autumn rains — she watched 
their dead bodies. She drove away the birds of the 
air day after day, and the beasts of the field night after 
night. 

What a sad and mournful employment for a broken- 
hearted mother, a lone widow and childless. We can- 
not, accustomed as we are to consider the sorrows of 
the sorrowing, fail to drop a tear of sympathy over 
-such a demonstration of a mother's love. 



18 MONITOR AND GUIDE. 



CHAPTER XXI 

BATHSHEBA. 



It is impossible for us to tell certainly the parents 
age of this illustrious woman, but from the commonly- 
received definition of her name, we may judge that she 
had six sisters older than herself, viz: "the seventh 
daughter." We may reasonably suppose that she was 
a very beautiful woman. She had married one of the 
officers of King David's army, with whom she lived,. 
we judge, quite happily, until he was killed in battle. 
Yet his death may be properly charged to the king of 
Israel, for David was assuredly the murderer of Uriah,. 
the husband of Bathsheba. David afterwards took 
her to be his wife, and was sorely afflicted in the death 
of her first child, and there is no doubt but he realized 
the affliction as a judgment sent upon him for his sin. 

Bathsheba was the mother of Solomon, the successor 
of David as king, and he was the most famous of all the 
kings of Israel. He was the favorite son of his mother ; 
she loved him ardently. His mental and moral qual- 
ities presaged, when a youth, his coming greatness, 
and while Solomon was quite young, his mother 
secured a solemn promise from David that he should 
be his successor, and this promise was known, not 
only to Bathsheba, but to Nathan, the prophet. 

When David was stricken in years, and was no 
longer able to manage the affairs of the government, 
but was a confirmed invalid, he was placed in charge 
of a young and beautiful woman, whose name was 
Abishag. This was a young maiden of Shunem, who^ 



BATHSHEBA. 219 

for the honor of being the king's wife, agreed to take 
care of him as long as he lived. The marriage rela- 
tion, as it was then understood, made her task less- 
delicate than it would otherwise have been. 

Aclonijah, the eldest living son of King David — ■ 
who probably supposed himself, according to Jewish 
custom and law, to be the successor of his father — 
began to assert his rights, and, as Absalom had done 
before him, he asked the people to crown him king. 
He presented his plea, and the people could make no 
objection to it, for they saw that David could no 
longer serve them. Nathan, the prophet, observed 
his movements, and came at once to Bathsheba and 
made them known, and at the same time reminded 
her of the promise and oath of the king that her son 
Solomon should be his successor. 

Nathan, the prophet, bade her go at once into the 
presence of the king and remind him of his promise, 
and he told her that he would follow her with a plea 
in favor of Solomon. Accordingly she went to David 
and laid the matter of her son's heirship to the throne 
before David. She had but just finished the presenta- 
tion of her cause when Nathan came to David and in- 
formed him of the movements of Adonijah. The 
royal lady withdrew as the prophet came in and pre- 
sented the matter to the king. She was at once recalled, 
and stood in his presence to hear his decision. She 
had no fears but that her request would be granted; 
but when she returned and looked upon the king's 
countenance, she felt sure that her request was granted, 
and was about to be expressed. Indeed, she felt that 
she was not only a queen, but was a queen-mother al- 
ready; but she stood in his presence and heard his 



-220 MONITOR AND GUIDE. 

quivering voice, as he uttered the words of that soL 
«mn oath : " As the Lord liveth that hath redeemed 
my soul out of all distress, even as I swear unto thee, 
by the Lord God of Israel, saying, assuredly Solomon 
thy son shall reign after me, and he shall sit upon my 
throne in my stead; even so will I certainly do this 
day." The utterance of this oath broke the spell that 
bound the nation, and made Solomon his successor. 

Bathsheba then retired, and Nathan, the prophet, 
returned to hear from the mouth of David his de^ 
vision, and receive the royal orders. Zadok, the 
priest, as well as Nathan, the prophet, became a wit- 
ness of the king's will in this matter, for he at once 
gave them orders to assemble his servants and cause 
Solomon, his son, to ride on the king's mule, having 
it caparisoned in royalty, and they were to bring him 
down to the proper place for inauguration, place the 
crown royal upon his head, and proclaim him king 
before all the people. Accordingly they blew the 
trumpet, • set him apart by anointing, and made the 
proclamation that he was king, instead of David; so 
that Bathsheba before night of that day, became, in- 
deed, the queen-mother. 

It was not long after Solomon was crowned king, 
until David died; and now we have a characteristic 
of the beautiful woman Bathsheba brought out worthy 
of consideration and imitation. Adonijah came to her 
with a request that she should present in his behalf to 
the king. She knew that this man had made an effort 
to turn the people of Israel away from her son, and 
center their feelings upon himself as the king of Israel, 
and yet she deigned to hold audience with him, and 
obligate herself to bear his request and present it to 



BATHSHEBA. 222 

Solomon. She put a very charitable construction upon 
his effort to be made king; and, notwithstanding the 
character of the request, when he made it known, true 
to her promise, she went to Solomon the king and 
presented the petition. The petition with which 
Adonijah burdened her, was that the king would give 
him Abishag, the Shunamite — the last lawful wife of 
their father — to be his wife. This young woman was 
now a widow, and in all probability a very beautiful 
woman, and to the queen-mother it seemed a reason- 
able request, and she promised to present it. She lost 
sight of the fact that the law governing the marriage 
relation among the Jews would be violated by this 
request being granted. Accordingly she went to the 
king with her petition. He received her very cor- 
dially, and seated her beside himself on the throne. 
It was probably the first time that a lady was ever 
thus honored. She then informed the king that she 
had a petition to present to him, and he bade her pre- 
sent it, and more than half committed himself to a 
favorable answer, even before it w T as made. Because 
she thought it a reasonable request, she presented it 
in a strong form. But Solomon looked at this request 
in a very different way. He thought he could see in 
it a plot for dethroning him and usurping the king- 
dom, and he passed judgment upon him as a traitor, 
and had him executed at once. 

It is quite doubtful' whether Solomon was justifi- 
able in this act, or whether Adonijah at all deserved 
death. He knew that this woman was selected for 
David, and married to him without any special affec- 
tion on the part of either for the other, and that she 
had only served him as a nurse the last few months of 



222 MONITOR AND GUIDE. 

his life. To say the least of it, there is no evidence that 
he was at all treacherous in his designs, or that he 
could have built up hopes for the kingdom on a mar- 
riage with her. This may have been one of the great 
errors of Solomon's life — putting his half brother to 
death under so slight a pretext. But whether the 
king was right or not, we can but admire Bathsheba's 
disposition to Charity ; and her kindness shown to 
the rival of Solomon is worthy of imitation. In this 
respect, in the journey of life, we will have many op- 
portunities of following in her footsteps. Her son 
was the wisest of men, and the greatest of kings. 



QUEEN OF SHEBA. £23 



CHAPTER XXII. 

QUEEN OF SHEBA. 

This royal woman came to Judea and to Jerusa- 
lem from the far off country of Arabia, or possibly 
from Abyssinia, which, in the days of Solomon, was 
the Southmost known country and was very far off. 
From both these countries spices, gold and precious 
stones were brought into Judea by the caravans that 
Solomon sent over the desert via Tadmor. The 
inhabitants of Sheba traded with the Syrians in gold 
and precious stones and spices. The queen of this 
country having heard of the fame of the king of 
Israel; having heard through the persons that were 
traveling to and fro from Jerusalem to her country, 
and from her country to Jerusalem, desired an inter- 
view with Solomon. She desired to know whether 
King Solomon was as wise a man as he had been rep- 
resented to her ; whether Jerusalem was as beautiful 
a city as she had heard, and the temple as magnificent 
a structure. She traveled over the country between 
Sheba and Judea with a long train of attendants and 
servants, and bringing with her costly presents that 
she intended to make to the king. It was a grand 
cortage, and her object was a laudable one. She 
wished to form the acquaintance of so wise a man as 
he was represented to be, receive his counsels and be 
profited by them. She was evidently a woman of 
great taste, or she would not have conceived the idea 
of the visit, or taken so long a journey to hear the 
wisdom and see the glory of the king of Israel. 



224 MONITOR AND GUIDE. 

She came with many hard questions, to puzzle and 
perplex him, and if possible, baffle his skill ; but upon 
an interview with King Solomon she became satisfied 
that as a wise man he was not over-rated. She beheld 
Mt. Moriah with its gorgeous temple, and wondered 
at the structure, and thought of another religion, as 
she beheld the imposing ceremonies of temple-worship 
— she became over-awed. She took a trip from Jeru- 
salem to the forests of Lebanon, and beheld the house 
of the forest or the country residence of Solomon, and 
was introduced to his Egyptian wife; observing all 
the attractions about the house. She viewed the 
streets and palaces of Jerusalem and especially the 
royal residence on Mt. Zion. She saw the magnifi- 
cence and order that prevailed there ; the court and 
table of the king, his attendants and the gorgeousness 
of their apparel, and she looked upon the ascent or 
steps by which he went up into the house of the Lord 
— the grand causeway connecting Mt. Zion and Mt. 
Moriah. When the queen saw all this, like an artist 
viewing an exquisitely fine painting from under the 
hand and brush and easel of another, she was struck 
with astonishment, and enraptured with its beauty and 
excellence, so that she fainted. As soon as she recov- 
ered she sought an interview with the king, and freely 
acknowledged that her expectations were more than 
realized — that his wisdom and glory far surpassed the 
reports she had received. Her language was, " It is 
a true report that I heard in my own land of thine 
acts and of thy wisdom, and behold, the half was not 
told me." And then she said, " Happy are thy men, 
happy are these thy servants, which stand continually 
before thee and hear thy wisdom." Though a queen 



QUEEN OF SHEBA. 225 

herself, she felt that she was in the presence of her 
superior, and freely acknowledged it. She made pres- 
ents to King Solomon of a hundred and twenty talents 
of gold, which in value probably amounted to four or 
five millions of dollars. What a princely gift! and 
beside this she gave spices of great value and very 
many precious stones. 

Solomon received these presents at her hands, but 
not without giving her as great presents in return. 
No doubt the great king was gallant enough to make 
her a grand return for her gifts. What it was we do 
not know, but we are informed that he gave her all 
her desire, everything which she asked, and every- 
thing he thought would be acceptable, and then she 
returned home ladened with the good things of Judea 
and gratified with her visit to the king of Israel. 

The desire of this royal lady to be satisfied of the 
truth of what she had heard of King Solomon, and 
give him the praise due to him, is worthy of imita- 
tion by all women. Among the elect women of earth 
have been many who have immortalized their names 
by noble deeds ; who have blessed their race by a sac- 
rifice of care and time, and expenditure of means and 
strength. Moved by a true philanthropic spirit, they 
have gone to the hovels of the poor, the hospitals of 
the sick and the chambers of the dying, to minister 
comfort and meet dying nature's puny wants. As the 
Queen of Sheba gave Solomon his due after she had 
learned the facts in the case, so should we make our- 
selves familiar with the character of men and women 
who have thus blessed their kind, acknowledge these 
deeds and honor their name, and imitate their exam- 
15 



226 MONITOR AND GUIDE. 

pie. We will not express our admiration by princely- 
gifts in talents of gold and precious stones and costly- 
spices, but let us acknowledge their virtues, and point 
with pleasure to their deeds, making all possible effort 
to imitate their example. Let us not look as proudly 
as she looked for reward in a return of princely gifts, 
but defer our reward until the service is all rendered 
and the influence of example is all told. Let us wait 
until the tide of time has stopped and the decisions of 
the Grand Assize are over; when the morning of 
eternity dawns upon us, then the conditions of reward 
will surround us, and the glories of eternal life be our 
portion. 



CHAPTER XXIII. 

THE WISE WOMAN OF ABEL. 

She seemed to occupy the position of a judge or 
ruler in the city of Abel. How she came into the 
position of a governess we have not learned, but cer- 
tain it is that she occupied that place. The Sacred 
History tells us that Sheba, the son of Bichri, raised 
an insurrection in the kingdom of Israel, and suc- 
ceeded in gaining a considerable party against David, 
the king. Joab and his brother Abishai set them- 
selves about quelling the disturbance and bringing 
the insurrectionists to just punishment, and learning 
that Sheba had fled to the city of Abel, they encamped 
the army near it and set themselves about destroying 
it. About the time they had raised their embank- 
ment, and were in readiness with their munitions of 
war to attack the city, the wise woman demanded a 
conversation with Joab, the captain of the host. She 
said, •' Say, I pray you, unto Joab, come near hither 
that I may speak with thee." 

He accordingly gave heed to her invitation and 
came near enough to hold a conversation with her 
When apprized of the strength of his army she plead 
with him to spare the city, and she further urged that 
her people were not enemies to David, neither did 
they sanction by any means the insurrection of Sheba. 
Joab only asked her for a proof of that fact by putting 
Sheba, the insurrectionist, to death, and giving him 
evidence that he was executed, or else deliver his per- 
son to him. She then obligated herself to put Sheba 



228 MONITOR AND GUIDE. 

to death and agreed that after his execution his head 
should be thrown over the wall. That was enough 
for Joab, and he gave up his demonstration for 
destroying the city at once. 

The wise woman of Abel then went to her people 
and told them of the treaty she had made with Joab. 
She showed them the propriety of fulfilling this prom- 
ise at once that their city might be delivered. They 
accordingly executed Sheba, and threw his head over 
the wall to Joab. Here we may learn that when 
woman is in power and has authority, she can be 
depended upon to do right and see that the right pre- 
vails, though, as in this case, it may require a des- 
perate act. 

This wise woman is worthy of imitation by Daugh- 
ters of Rebekah. They may safely take her as an 
example and follow in her footsteps. A little caution 
and care will often prevent great calamities. 



WIDOW OF TEKOAH. 229 



CHAPTER XXIV. 

WIDOW OF TEKOAH. 

The little city of Tekoah belonged to the tribe of 
Judah and was only a few miles from Jerusalem. 
This woman lived here in widowhood, and is called a 
" wise woman." We have no means of ascertaining 
whether her marriage relations had been pleasant or 
unpleasant, or how long she had been a widow. It 
is reasonable to suppose that her husband had been a 
man of Judah of some note, and she was enjoying in 
her widowhood some *of the fruits of his well-earned 
fame. Joab, the captain of the host, or the general 
of King David's army, made a selection of this widow 
of Tekoah to be the bearer of an ingenious though 
fictitious story to David, the object of which story was 
to induce him to send to Geshur after Absalom, who 
had been in exile since the murder of Ammon. 

Had she been a woman of no special tact or attrac- 
tions, it is by no means likely that the general would 
have sent her on such an errand. Even if Joab him- 
self had invented the story he would not have com- 
mitted it to her, had she not been specially gifted. 
He knew her as a wise woman. He knew her as a 
widow, and as a woman of sufficient years to give her 
application importance and weight with the king. 
When everything was ready, she journeyed to Jeru- 
salem and sought an interview with the king that she 
might present a plea before him for Absalom. Her 
wisdom was brought into exercise. Whatever help 
Joab gave her in framing her story so ingeniously 



230 MONITOR AND GUIDE. 

that David was unable to divine her intention until 
she had finished it, and committed the king to the 
interest she represented. 

She came into the presence of the king feigning to 
be a mourner — not simply the garb of a widow whose 
husband had been dead several years — but she ap- 
peared before him as one who had recently passed 
through a terrible ordeal of affliction and privation ; 
her countenance haggard, her hair undressed, and 
general appearance forlorn. The king gave her his 
attention, was attracted by her appearance, and lis- 
tened to her tale of sorrow. She knew the custom 
of those times and conformed thereto in obeisance to 
the monarch of Israel when a favor was about to be 
asked. She commenced her address with earnestness, 
" Help, O, king." Her appearance and this .earnest 
appeal affected King David, and quickly he said, 
" What aileth thee?" As though he had said I have 
granted you audience, and have thereby showed a 
willingness to hear your request. " What is it? tell 
it to me at once." Seeing that the way was fully 
open the widow began, " My husband is dead." She 
then proceeded to relate a feigned story of her two 
sons, one of whom had slain the other, and as a con- 
sequence the whole relationship or family had risen 
against him, and had determined that he too should 
be slain. The whole family were placing themselves 
in the position of avengers of blood, and were demand- 
ing that the one who had slain his brother should be 
given up to die. And, she added, if this is done the 
only heir of my deceased husband, and the only one 
left to perpetuate his name, will be destroyed, and 
my family will become extinct in the tribe of Judah, 



WIDOW OF TEKOAH. 231 

This was a very treacherous plea, and made in so 
earnest a manner, that King David at once deter- 
mined to attend to the case, and give relief to the 
woman in such extremity. He bade her go to her 
house and he would give charge at once to the gov- 
ernment officers, and her wants should be met. This 
wise widow seeing she was succeeding, continued her 
plea before the king as follows : " My lord, O, king, 
the iniquity be on me and on my father's house, and 
the king and his throne be guiltless." As though she 
had said, If thou art fearful that the honor of thy 
throne will be tarnished, or the administration of 
justice in this case be questioned if my son is not 
brought to justice and punishment, I and my father's 
family will take all the blame. This had the effect 
to bring the king a little nearer to the point she 
desired; but yet he did not seem fully to commit 
himself, and there was, as yet, to her, no solemn 
pledge or promise that proceedings should be stop- 
ped in the case of her son. She accordingly made 
one more plea in all the earnestness of her nature, 
and that was effectual. She referred David to the 
manifestation of God's mercy when it was sought earn- 
estly — probably referring him to some points in his 
own eventful life, and urged him in this case to show 
mercy promptly, else it might be too late ; the aven- 
gers of blood, hiding behind that well-known law of 
the Jews, might do their work, then the case would 
be hopeless. As though she had said, My son is in 
imminent peril now, let me have immediate help, de- 
tain me no longer. David was so affected that he gave 
her an immediate promise, under the solemnity of an 
oath, that her son's life should be preserved. Having 



MONITOR AND GUIDE. 

brought King David to this point, she made her plea 
at once in behalf of Absalom. In a very forcible 
manner she showed how, if the king would deliver 
from death one of his subjects — a young man who 
had slain his brother — he was certainly to blame in 
not delivering his own son Absalom, who had com- 
mitted a like act in slaying Ammon. She earnestly 
urged the king to return the young prince from his 
banishment as an exile in the land of Geshur. The 
king felt the force of this reasoning and relented 
regarding his exiled son, and determined at once to 
send for. him. 

The widow of Tekoah having closed her applica- 
tion and acknowledged that the house of Joab was 
with her in this presentation of the case of Absalom, 
went back to her home in Tekoah and Joab received 
the order to send for Absalom and bring him home 
again. This wise widow woman, in the case nar- 
rated, agreed with Joab to use her power and influ- 
ence with the king in relieving his suffering son. 
The strong sympathy of her nature was employed and 
faithfully used, and it was effectual. Thus it is often 
with woman — where the sterner sex can not succeed 
in inducing leniency or relieving embarrassment — the 
melodious voice, the soft heart, and the persuasive 
speech of woman can do it. I would present her, 
then, in this respect, as an example worthy the imita- 
tion of woman. The women of our Order can find 
much to do among the suffering sons of earth to tax 
the commanding powers they possess, and use them 
in blessing the oppressed and suffering. The finer 
feelings of their nature will often be called into exer- 



WIDOW OF TEKOAH. 233 

eise, and when exercised will bring some Absalom 
out of Geshur and return him to the privileges and 
blessings of home. 



134 MONITOE AND GUIDE. 



CHAPTER XXV„ 

WIDOW OF ZAREPHATH. 



The place where this woman lived was Zarephath,. 
in the country of Zidon, or Sidon. She is brought to 
our notice in the history of one of Israel's greatest 
prophet,-, viz: Elijah. There was a terrible calamity 
upon all the country of Israel in a dearth which had 
produced famine and want in every direction, and the 
prophet Elijah was among the early sufferers. There 
was a special provision made for his sustenance by his 
divine employer. He was directed to go to Cherith 
and remain during the continuance of the dearth. It 
was that he might drink of the water of the brook a& 
long as it lasted. While living there he was fed 
twice every day by ravens, for they brought him 
" bread and flesh in the morning and bread and flesh 
in the evening." Here is a sublime spectacle. A 
prophet living alone, with no provision of his own for 
sustenance, yet eating two meals every day, probably 
at the same hour, furnished him by the ravens. As 
the time for his morning or evening meal came on, 
and he began to feel the cravings of hunger, all he 
had to do was to look in a certain direction, and he 
saw the needed provision coming, and soon it was be- 
fore him and he partook of it. But at length the 
water in the brook began to fail, and ere he was 
aware, it was dried up. Again he was in extremity. 
He was directed to go to the city of Zarephath, in 
Sidon, and dwell during the remainder of the dearth 
with a widow woman who resided there. For aught 



WIDOW OF ZAREPHATH. 235 

we know, he was a stranger to the inhabitants of the 
city, including even the widow woman who had been 
designated, with whom he was to live. 

Accordingly Elijah went there, and upon his arrival 
at the outskirts of the city, before he had made any 
inquiry, he met a poor widow w T ho was in the direst 
need, for she was engaged in gathering a bundle of 
sticks to make a fire with which to cook the last por- 
tion of meal. She had looked upon the meal in the 
barrel day after day with interest, as it went down, 
for she bad no means with which to procure more,, 
and fully expected that she and her son would starve ; 
now the trial was come. She had scraped the barrel, 
the meal was all bolted, and she was making ready to 
bake it, and, with her son, eat of it and die. The 
Prophet Elijah accosted her with a request for a drink 
of water. She started to procure it, and he called 
after her, saying: " Bring me also a piece of bread." 
The woman answered that she had none. She was- 
quite willing to bring him a drink of water, but if she 
had bread she and her son were in need of it. She 
then unfolded to him her real condition. That she 
had but enough meal and oil for one small cake, and 
she was just now preparing to bake it, as the last meal 
for herself and son. Elijah told her to prepare the 
sake for him first, and then prepare for herself and 
child ; and to encourage her to do this without hesita- 
tion, he gave her the promise that the barrel of meal 
should not waste, nor the cruse of oil fail. Under 
this direction, and cheered by this promise, she parted 
the meal and made Elijah a cake ; and when she came 
to make for herself and her child, there was as much 
as before she made the prophet's cake, and when her 



236 MONITOR AND GUIDE 

own cake was made, still there was the same amount 
of meal and oil. Under such a state of things she 
was quite willing to take the prophet as a guest, and 
as day after day she continued to provide the meals 
until months had passed, the meal wasted not, nor 
did the cruse of oil fail. 

About two years after they were thrown together 
thus, to subsist upon the unwasting meal and oil, the 
son of the widow died. The sickness may have been 
protracted some time before death occurred, for it is 
said of the young man, " he fell sick; and his sickness 
was so sore that there was no breath left in him," or, 
in other words, life was extinct. He had died. The 
stroke that had thus fallen upon her was a heavy one. 
She had watched over him with fond affection, and 
ministered to him in hope until all her ground for 
hope was gone. She then approached the prophet 
with a sorrow-stricken air, and said, " What have I to 
do with thee, thou man of God? Art thou come unto 
me to call my sin to remembrance and to slay my 
son?" Elijah was in deep sympathy with her — felt 
keenly her sorrow. He took the corpse up into his 
own room and laid it on his own bed, and prayed 
earnestly to God that the departed life might be re- 
stored. The prayer, as recorded, was as follows : " O, 
Lord, my God, hast thou also brought evil upon this 
widow with whom I sojourn, by slaying her son? O, 
Lord, my God, I pray thee let this child's soul come 
into him again." This prayer was answered, for the 
son returned to life, and consciousness, and health, 
and Elijah restored him to his mother. 

We thus behold the power of God manifest in the 
resurrection of the widow's son, and her own mind 



WIDOW OF ZAREPHATH. 267 

became fully satisfied that he for whom she had pro- 
vided for two years was a true prophet. 

The history of this woman is corroborated by a New 
Testament writer, who says, referring to the famine 
of Elijah's time, " But unto none of these was Elias 
sent, save unto Sarepta, a city of Sidon, unto a woman 
that was a widow. 

We can not fail to admire on the part of this woman 
her " Trust in God," and her disposition to minister 
to one in need. She was preparing for the last meal,, 
^s she thought, but here was a famishing traveler, and 
at his request she shared what seemed to be the last 
mear"with him. She entertained " an angel unawares" 
in the person of Elijah, and when the calamity of her 
son's death came upon her, as a reward for her fidel- 
ity he w T as restored to life. 

Let the same principles ever guide us, and the 
blessings of the Supreme Ruler of the Universe will 
rest upon us. Dark clouds may gather over us, but 
they will always have a silver lining. 



238 MONITOK AND GUIDE. 



CHAPTER XXVL 

THE WIDOW OF OBADIAH. 

We have the authority of the Jewish Rabbins for 
designating this woman the widow of the Prophet 
Obadiah. This prophet, in his lifetime, had defended 
and protected the persecuted prophets of God, for 
which he was greatly honored. When Jezebel, the 
wife of King Ahab, sought out the prophets of God to 
murder them, this good man periled his own life and 
the life of his wife, and all' his interests as a govern- 
ment officer. He had a hundred of them in two caves, 
and feci them for several months at his own expense. 
It is likely this persecution occurred during a dearth 
that prevailed in the land, and as Jezebel charged the 
dearth upon the prophets, she determined, if possible, 
to exterminate them. Yet Obadiah procured food to 
keep them, and it is said by the Jewish Rabbins that 
he borrowed large amounts of money, all of which he 
intended to pay back with interest, and he succeeded 
mainly before his death; but at his death there were 
some unsettled claims, which came against his estate. 
The creditor came to the widow and demanded the 
borrowed money. She would have met the obligation 
freely, but was unable to do so, and informed the 
•creditor that she could not pay the debt. The merci- 
less man, taking advantage of the law, which made 
the children the property of their parents, and gave 
them the right to dispose of them, so far as their ser- 
vice was concerned, for the payment of debts ; and in 
cases of extreme poverty, the law allowed them to sell 



THE WIDOW OF OBADIAH. 239 

themselves and their children. This creditor de- 
manded the children. It was by an extension of this 
law, and by virtue of another, which authorized them 
to sell the thief who could not restore that which he 
had stolen, that creditors were permitted to take the 
children of their debtors in payment of debt. 

This, then, was the terrible condition of affairs with 
this woman. She was sorely oppressed, and in her 
extremity applied to the Prophet Elisha for his coun- 
sel and advice. It is likely she was acquainted with 
this prophet, for her deceased husband, in his life- 
time, had been at times his associate. She poured out 
the sorrows of her soul, and told him her griefs : " The 
creditor is come to take my two sons to be bondsmen. " 
This was a pitiful tale, indeed, and the prophet be- 
came at once intensely interested in her behalf. He 
had known her husband and the father of those or- 
phans whose interests were thus periled, and he knew 
of the faithful service he had performed, and the cause 
of this indebtedness; and he asked the widow, " What 
shall I do for thee ? " She was unable to give him an 
answer; indeed she was in real extremity. Elisha 
began at once to plan for her relief, and he asked her 
what she had in the house. She promptly answered 
him, nothing at all — that she was reduced to the direst 
poverty. Just then she remembered she had a pot of 
oil or ointment, which had been brought into use for 
anointing the body after ablutions, or possibly it was 
the remnant of oil with which the body of her deceased 
husband had been anointed for burial, or with which 
she intended to embalm his body before it was per- 
manently buried. And informing the prophet of the 
possession of this pot of oil, he bade her go borrow 



240 MONITOE AND GUIDE. 

empty vessels of her neighbors, as many as she could. 
Accordingly she went out and borrowed and brought 
the vessels into her house, and then closing the door, 
with her children within, she followed the instruction 
of Elisha by pouring out the oil from her own vessel 
until all the borrowed ones were full, and there the 
oil staid. She then opened the door and went out 
to the prophet and told him what had occurred. Eli- 
sha said, " Go sell the oil and pay the debt, and live 
thou and thy children off the rest." 

This was a very noted miracle, performed to relieve 
a poor and honest widow, and save her children from 
being sold into servitude to pay the debt of her hus- 
band and the father of her orphan children. And it 
is an example of care for those in extremity, worthy 
of our imitation. We can not, of course, render such 
relief as Elisha rendered, and yet we may often be 
able to assuage the grief of the stricken and lend a 
helping hand to the widow and the fatherless, by 
which the dark pall of sadness and sorrow may be 
lifted, and an open way to relief and prosperity be 
placed before them. 

Let us never forget to visit the " fatherless and 
widows in their affliction." As the Prophet Elisha 
did, let us go where they are, and if they are in ex- 
tremity, let us hear their voice and heed it, and al- 
ways hold ourselves in readiness to render them what 
help we can. We may bless them with our kindness, 
and enjoy within ourselves pleasant sensations for 
having done a real good. 



YA.SHTI THE QUEEN. 

She was the queen of a heathen king, and we learn 
that her husband, Ahasuerus, early in his reign made 
a splendid feast to all his princes and nobles, during 
which he showed the riches and glory of his kingdom, 
and for one hundred and eighty days he exalted him- 
self among his people. He followed the feast which 
he made to his princes and nobles with a feast to all 
his people that were in the capital of his empire, and 
the feast lasted seven days, during which time he per- 
mitted the people to drink the royal wine from golden 
vessels. While he was thus making a feast to the men, 
Queen Vashti made a feast to the women, and in the 
midst of her feast an order was issued by the king 
that Vashti the Queen be brought before him with 
the crown royal upon her head, and let her beauty be 
displayed to the assembled multitude of men. The 
queen thought it improper for her to be brought 
before the people for such a display. Her prudence 
and modesty were shocked at the idea, and she refused. 
She showed a large degree of courage in resisting the 
royal mandate, as well as commendable modesty, and 
yet she must have known that she was running the 
risk of losing her station, if not her life. But she 
determined that she would rather give up the crown 
than to be unchaste or immodest. 

In accordance with the counsel of his great men the 
king reduced Vashti to the position of a slave, and 
gave her royal estate unto another. We can but 
16 



242 MONITOR AND GUIDE. 

admire the decision of this heathen queen, and place 
her before our readers as an example worthy of imi- 
tation. 



QUEEN ESTHER. 243 



CHAPTER XXVIIL 

THE ORPHAN GIRL HADASSAH, OR QUEEN ESTHER, 

Her father died when she was a little girl, conse- 
quently she was left without the assistance, counsel 
and advice of that dear friend. It is possible that 
her mother died also, for in the intensely interesting 
history of this orphan girl who became the queen of 
Persia, there is nothing said of her mother. 
. Orphanage is usually a sad calamity and is sorely 
felt by those who have to endure it; yet many thou- 
sands are called to travel that road. Fortunately for 
many of them, in these days in which we live, there 
are benevolent societies upon whom they have claims, 
who look after their interests and act as a protector 
and provider for them. Among these benevolent 
societies the Independent Order of Odd Fellows ranks 
high. The command of our laws is "To relieve the 
distressed, bury the dead, and educate the orphan." 
There were no such societies in the days of Esther's 
girlhood, but yet she was provided for. There was 
a, nephew of her deceased father whose name was Mor- 
decai, who probably felt that Divine Providence had 
thrown this little girl under his charge, for he deter- 
mined to act the part of a father to her. He adopted 
her as his own daughter, and treated her with the 
affection and care due to that relationship. 

She grew up to be a dutiful daughter, and as she 
developed into womanhood was handsome, and the 
admired of all who knew her. 

A singular circumstance occurred in the history of 



244 MONITOR AND GUIDE. 

the king of Persia. His queen, Vashti, dared to 
disobey him, and as a consequence lost her position. 
The crown was taken from her, and immediate prep- 
arations were made to give her royal estate to another. 
The manner of selecting the successor of the deposed 
queen was somewhat singular. The fair young vir- 
gins, among whom was Esther, were called together 
and placed in the charge of the keeper of the women 
until the time had elapsed when the king was to 
select from the company the one who should be his 
queen. The time arrived when his choice was to be 
made, and our orphan girl was the one of them all 
that found favor with the king. How strange that a 
young Jewess should become the wife of the great 
King Ahasuerus ; but the fact of her nationality was 
not known. Her cousin, who was acting the part of 
a father to her, had charged her not to show her peo- 
ple or her kindred, and accordingly she had kept it 
secret. 

The king was so charmed with her beauty, and her 
graceful movements, that he did not stop to ask 
regarding her family or relationship. His heart was 
captured, and in that heart he kneeled before the 
beautiful woman with feelings akin to earnest devo- 
tion. She won so rapidly upon his feelings upon inti- 
mate acquaintance that he loved her more than all the 
women, and advanced her to the highest honors, viz : 
that of wearing the royal crown, and being mistress 
of all the rest. 

It was not long after her promotion to the position 
of queen that Haman brought all the people of the 
Jews into imminent peril. He plotted their destruc- 
tion, and had so far succeeded that he had procured 



QUEEN ESTHER. 245 

ti«e signature of the king to a decree of extermina- 
tion. Mordecai, the cousin and foster-father of 
Queen Esther, knew that the decree was issued over 
his signature, thereby making it the law of the land. 
The feelings of that devout Jew were intense, and he 
made them known by lamentations and cries, fasting 
and sackcloth. He informed Queen Esther and 
demanded her influence for her people. The royal 
lady was deeply affected, and began to arrange for 
presenting the cause of the periled Jews to the king. 
Her first movement was a call of the Jews to the cap- 
ital for a three days fast, and she herself with her 
maidens joined in it, and in accordance with her 
request they all prayed to God for deliverance. 

Queen Esther on the third day of the fast attired 
herself in royal robes, and went unbidden into the 
presence of the king. She stood unveiled in the 
ante-room, and as the door opened the king saw her, 
and possibly called to mind the law she was violating. 
Though he was jealous of his honor as the Persian 
king, and jealous of the law which almost deified the 
king, yet it was his beloved queen, and she must have 
some matter of great import to present to him. His 
sympathies were roused, and he gave a sign of recog- 
nition. The sign was that of raising the right arm and 
extending it forward with the hand grasping the sceptre. 
In the stead of observing the sign and being relieved 
by it of her embarrassment, she became alarmed and 
fainted. This aroused the feelings of the king more 
fully, and he quickly descended from his throne, and 
hurried to the side of the unconscious beauty, and in 
the most endearing manner took her in his arms and 



246 ' MONITOR AND GUIDE. 

placed .her upon a royal couch until she should 
recover. Then he laid the golden sceptre on her pale 
forehead, that upon a return to consciousness her eyes 
as they opened might rest upon it, and her heart be 
at once comforted in the knowledge that she had 
secured the favor of the king, and that she was at lib- 
erty by royal permission to make known her request. 

As she awoke to consciousness she saw the golden 
sceptre and recognized the royal sign. She answered 
the sign by raising her right hand, and with her del- 
icate fingers touching the end of the sceptre. Then 
the voice of the king fell upon her ear, expressing 
his forgiveness and affection, with an acknowledg- 
ment of her royal position as queen. He said, " What 
will thou, Queen Esther? What is thy request? It 
shall be granted to thee, even to the half of my king- 
dom. " This must have nerved the heart of the beau- 
tiful queen to a large degree of faith in God. It con- 
vinced her of the undying affection of her husband 
and the favor of the Supreme Ruler of the Universe. 

Esther did not at once make known to the king 
the object of her approach to him at this time. It 
may be she thought she could not do it safely. 
Though she had a strong hold upon his feelings, 
yet, before she presented her plea, which would dis- 
cover her nationality to her husband, she must win 
him more fully by her smiles and gracefulness, and 
thereby increase the probabilities of success. Accord- 
ingly she asked him to attend a banquet of wine that 
she had prepared, and to bring Haman, his chief offi- 
cer, with him. The king agreed readily to attend 
and have Haman accompany him. 

The time passed off at the banquet pleasantly, and 



QUEEN ESTHER. 247 

Esther won more fully the feelings of her royal hus- 
band. But knowing she had a request to make of 
him, the king asked her what it was. He desired to 
know that he might quickly grant it, for his royal 
purpose had already been made known to grant it, 
though it might require an equal division of his 
authority and estate. Queen Esther saw full well 
that she was gaining influence with him; but she felt 
that the time had not yet fully come to reveal her 
wishes. She, therefore, stood before the king and 
asked him if he would attend a banquet on the mor- 
row with Haman, and she assured the king that on 
that occasion she would make her request known. 
He agreed to do so, and Haman also accepted the 
invitation. 

The enemy of the Jews was lifted up with pride 
at the high honor conferred upon him, and when he 
arrived at home that night he spake to his family of 
the banquet of Queen Esther that day. He spake of 
his glory and his wealth, of the position he occupied 
in the Persian government, and of his invitation to 
attend the coming banquet on the morrow. He little 
thought that the plea of Esther already planned, that 
was to be presented to the king on the morrow, would 
condemn him. He little thought that in less than 
twenty-four hours he himself would be executed on a 
gallows by the order of his own king, with whom he 
had such extensive influence. 

While Queen Esther was preparing for her second 
banquet of wine and nerving herself for the task that 
was before her, Divine Providence was opening her 
way, b^ preparing to promote her cousin and foster- 
father, who was hated by Haman even more than all 



248 



MONITOR AND GUIDE. 



other Jews. Mordecai, who sat in the king's gate, 
and whose heart was crushed by the prospect of the 
coming destruction of his people, was about to be pro- 
moted to honors in the realm as a reward for import- 
ant service he had. performed to the king in saving 
his life — when two of his servants had plotted to kill 
him. This promotion and reward would help Queen 
Esther in her difficult task. 

Esther was preparing her second banquet, and the 
hours of the night preceding it were passing rapidly 
away. A singular scene was transpiring in the pal- 
ace. The king was pacing the halls in deep medita- 
tion; sleep departing from his eyes, and his con- 
science being peculiarly troubled. He was led in his 
meditation to look back upon his history, and he 
called up many exciting scenes and circumstances of 
his past life; among other things he remembered tha* 
at one time two of his servants had plotted his destruc^ 
tion, and possibly the overthrow of the government, 
and that the plot had been made known in time to 
save his life, and to save the government, and to 
arrest the plotters and bring them to justice. In the 
interest of the king, and his excitement, he bade them 
bring before him the national records, and accord- 
ingly they were brought and examined. There was 
a faithful register of the circumstance, and the pun- 
ishment of the offenders, but there was no record of 
reward to Mordecai, the cousin of Queen Esther, 
who had made it known. The excited king asked, 
" What honor and dignity hath been done to Mor- 
decai for this?" His servants promptly answered 
him, " There is nothing done for him." 

The hours of the night were nearly passed, and the 



QUEEN ESTHER. 249 

king had not slept at all. Haman came very early in 
the morning to see the king and hold an interview 
with him regarding a matter that hod been greatly 
"troubling him. Mordecai sat in the king's { and 
refused to reverei him, while all other people were 
bowing before him, and his pride was so wounded that 
he had determined to secure from the king the death- 
warrant of this man he hated; and so certain was he 
that he would succeed, that he had erected the galknvs 
on which to have him executed that very day. 

The king was advised that Haman had arrived, and 
was standing in the court waiting for an audience with 
him. He accordingly gave orders for him to come in. 
As Haman stood in the presence of the king, without 
stopping to recite the scenes and anxieties of the night, 
the king asked him, " What shall be done to the man 
whom the king delighteth to honor ? " Haman, in the 
pride of his heart, answered — supposing he himself, of 
•all the men and officers in the realm, was the man; 
from the position he occupied, and the honors that had 
already been conferred upon him, he thought surely 
a I am the man in whom the king delights," and he 
said : 

" Let the royal apparel be brought which the king 
useth to wear, and the horse that the king rideth upon, 
and the crown royal which is set upon his head ; and 
let this apparel and horse be delivered into the hands 
of one of the king's most noble princes, that they may 
array the man withal, and bring him on horseback 
through the streets of the city, and proclaim before 
him, ' Thus shall it be done to the man whom the 
Mng delighteth to honor/ " 

This grand array of glory he thought was for him- 



250 



MONITOR AND GUIDE. 



self, and was anticipating the pleasure of it, when tht 
king addressed himself thus unto him : " Make haste 
and take the horse and apparel, as thou hast said, and 
do even so to Mordecai, the Jew, who sitteth at l^o 
king's gate; let nothing fail of all that thou hast 
spoken." 

What a reverse of fortune for Hainan ! This chaige. 
)f the king must have fallen upon his ear to stir his 
soul with dreadful forebodings of coming ill; but it 
was a royal command, and must be instantly obeyed, 

Haman went forth from the court with a heavy 
heart, and while the horse was being prepared, and 
the king's cast-off apparel procured, and the crown 
royal placed under his charge for use on the occasion, 
he was trembling lest this was the beginning of a 
terrible fall for him. He expected to return from 
court that morning with the signature of the king to: 
the death-warrant of Mordecai ; yet in the stead thereof 
he went out from the presence of the king to do for 
Mordecai what in honor would have been for himself 
the full gratification of his highest ambition. Behold 
him as he arrays the hated Jew in the apparelof the 
king, places the crown upon his head, and then puts 
the honored one upon the king's horse, and leads it 
through the principal streets of Shushan, proclaiming 
in the hearing of the people, " Thus shall it be done 
unto the man whom the king delighteth to honor.'' 

After having performed his appointed work he re- 
turned to his home to brood over his own shame and 
confusion. At his home, and in the midst of his fam- 
ily and servants, he was filled with mortification at 
the process through which he had passed. He had 
dark forebodings of coming ill, and seemed even to* 



QUEEN ESTHER. 251 

forget the invitation that day to Queen Esther's ban- 
quet. 

The time had arrived. Esther's banquet was pre- 
pared, and the king and Haman were expected. 
There sat the queen in her apartment, arrayed in 
queenly attir^, awaiting the arrival of her distin- 
guished guest;, and wondering the cause of their de- 
tention. 

She had made up her plea in an ingenious manner, 
and was ready, as soon as an opportunity offered, to 
present it. She intended that the king should only 
ask her once more, ""What is thy petition?" The 
hours passed on, and they did not come. How 
strange it is! thought Esther. What can be the oc- 
casion of their lack of promptness? Why is it that 
they tarry? Ah, there was a reason for it. Haman 
was at home, confused and angry. The king became 
anxious, and dispatched two messengers, who went to 
the house of Haman. They apprized him of the fact 
that the time had arrived for the banquet, and that 
the king was waiting for his company. With haste 
he left his home and reached the royal palace, and 
soon the two approached the queen's apartment. Their 
arrival was announced, and Esther received them with, 
the gracefulness of a queen, and with the honor due- 
to their positions — the one the monarch, and the other 
his prime minister. The king was exceedingly anx- 
ious to know the request of Queen Esther, and soon, 
after the commencement of the banquet he asked her, 
" What is thy petition, Queen Esther, and it shall be^ 
granted thee j and what is thy request, and it shall be 
performed, even to the half of my kingdom?" She 
felt that the time had come now for her to make 



:252 MONITOR AND GUIDE. 

known her request, and with a true woman's heart, 
and in such language as none but a true woman could 
use, she said : " If I have found favor in thy sight, 
O, king, and if it please the king, let my life be given 
me at my petition and my people at my request; for 
we are sold, I and my people, to be destroyed, to be 
slain and to perish. But if we had been sold for bond- 
men and bondwomen I had held my tongue, although 
the enemy could not countervail the king's damage." 

This address must have been delivered with a de- 
gree of earnestness by the queen, and she watched the 
emotions of her auditors. It astonished the king, and 
worse than astcnish 1 Haman. In a high state of 
feeling, th*. king asked, ~\ /"ho is he, and where is he 
that durst presume in his heart to do so ? Is it possi- 
ble that the queen whom I so tenderly love is thus in 
peril — that her life, so dear to me, is in danger? 

Esther havirg thus presented her cause, and seeing 
the king was deeply enlisted for her and those for 
whom she pleaded, said : " The adversary and enemy 
is this wicked Haman," pointing with her delicate 
finger to Haman, who sat near them. The king rose 
and looked upon Haman in wrath, then walked out 
into the garden. In the absence of the king he rose 
and stood in the presence of Esther ; then, agitated and 
trembling, he kneeled before her and plead for his 
life, for the anger of the king assured him that his life 
was in danger. When the king returned to the ban- 
quet-room he ordered the execution of Haman imme- 
diately, and the attending servants covered his face. 
The order was obeyed, and Haman was hanged before 
the sun went down, and the wrath of the king was 
appeased. He had erected his own gallows, for he 



QUEEN ESTHER 253 

intended to have Mordecai hanged where he himself 
met death. 

Esther saw that her life and the life of her cousin 
were no longer in danger, now that Hainan was dead. 
She besought the king in behalf of the Jews, against 
whom the decree had gone forth. They were all to 
be slain on the 14th day of the twelfth month. She 
asked that the decision might be virtually reversed.. 
Though the law could not be revoked — it was unal- 
terable — yet she knew that if one of a similar charac- 
ter for the Jews against the Persians was enacted and 
sealed with the royal signet, it would show that a. 
change had occurred in the mind of the king regard- 
ing the Jews. This request was granted, and the 
Jews were authorized to kill their enemies. In this 
Esther w r as a deliverer of her people, and comforted 
their hearts. 

Upon this remarkable deliverance the Jews founded 
one of their annual feasts, called "Purim, or Feast of 
Lots." On the occasion of this feast, they read in their 
synagogue the Book of Esther, and it is said that as 
often, as the name of Haman occurs in the reading, the 
custom of the men, women, children and servants is 
to clap with the hands and stamp with the feet, and 
exclaim, " Let the memory of Haman perish ! " 

In view of the interesting and thrilling scenes in 
the life of Esther, her sacrifice and devotion to the 
interests of her people— even the peril of her life, by 
going unbidden into the presence of the king — lead 
the Jews at the present day to consider her one of 
their greatest benefactors. Odd Fellows and their 
wives, and Daughters of Eebekah, may see in her a~ 



254 MONITOR AND GULDE. 

•beautiful example of self-sacrifice for the good of oth- 
ers. 

How often are opportunities afforded of blessing 
•others by a sacrifice of ease and pleasure. As in the 
case of this beautiful example, we may speak in behalf 
of the suffering and periled by ministering to their 
wants directly, and by enlisting others in their behalf. 
Let the queenly and unselfish Esther be an example 
for our imitation. 



ANNA. 255 



CHAPTER XXIX 

ANNA. 

This woman was a prophetess of some note, of 
whom a brief and interesting account is given in the 
Kew Testament. There were many women under 
the earlier dispensation upon whom the mantle of 
prophecy fell. It is not important for us to deter- 
mine whether the women who prophesied wore the 
outer garb of a prophet to distinguish them as being 
thus favored, but several of them were known and 
distinguished and revered. 

Among the women who prophesied was Miriam, 
the distinguished sister of Moses and Aaron, and De- 
borah, who delivered Israel in the dark night of op- 
pression. Hannah, the mother of Samuel, was re- 
markable as a prophetess ; and Huldah was referred 
to during the reformation of King Josiah, and with 
the spirit of prophecy upon her disclosed the charac- 
ter of the long lost copy of the law of Moses. Thus 
we observe that Anna, as a prophetess, was preceded 
by others of her sex, who were great women in Israel. 
From the brief account given of her by an Evange- 
list, we learn that she was a widow of the age of four 
score and four years. Her married life was compara- 
tively short ; seven years only she walked the pathway 
of life beside her husband, when he died. Shortly 
after her widowhood commenced — having no children 
to look after of her own — she devoted herself entirely 
to the service of God. She laid her life upon the altar 
of God, and became a constant attendant and worker 



256 MOA'ITOB AND GUIDE. 

in the church, being engaged in earnest devotions* 
during every morning and evening sacrifice. She 
had made herself familiar with the prophecies of the 
coming "promised seed of the woman/' and she way 
looking for the coming of him whom she acknowleged 
as the antitype of sacrifices, typical of a Savior. 

On the ever-memorable morning that Mary pre- 
sented the child Jesus in the temple to offer the cus- 
tomary sacrifice of Jewish women at the end of the 
days of purification, Anna was present, and she saw 
the venerable Simeon as he took the child in his arms, 
and she beheld his countenance lighted up with joy, 
and heard him rapturously exclaim, " Lord, now lettest 
thy servant depart in peace, for mine eyes have seen 
thy salvation!" Anna caught the holy excitement of 
the occasion, and added her testimony to that of Sim» 
eon. It is said that she " gave thanks likewise unto 
God, and spake of him to all them that looked for 
redemption in Jerusalem." 

It is especially commendable in Anna that when 
left in widowhood she devoted her life to the service 
of the Most High. Having lost her husband, after 
seven years of married life, she desired to be placed 
in a sphere where, unincumbered as she was by family, 
she might labor for the good of others. She made the 
choice of the service of God ; and as persons who were 
in sorrow were accustomed to come to the temple with 
their burdens and seek for ease and comfort, she was 
there ready to see them and sympathize with them ; to 
counsel and advise them, and with her expressions of 
Friendship and Love give them religious Truth, which 
proved as oil poured upon the troubled waters. Dur- 
ing her long life and service she eased many an aching 



ANNA. 257 

heart and dried many a tear. She strengthened the 
fainting ones, and nerved them in her counsels and 
prayers with strength to endure life's ills and bear up 
under its pressure. 

Oh, how much can woman do to alleviate the load 
of human sorrows, when her very life, as in this case, 
is devoted to doing good. Many of our Daughters 
of Rebekah, in their organized capacity, by a develop- 
ment of the principles of Odd Fellowship as they have 
heard them, may make the Rebekah Degree Lodge a 
temple where they are to be found constantly, and 
ready for every good word and work. The widow in 
necessity may find you a friend and helper; the or- 
phan a counselor and guide; and those upon whom 
dark providences have fallen, and who are crushed in 
heart amid their mystery, may find in you loving 
friends, who may in kindness dispel their darkness, 
lead them to acquiesce in the will of the Supreme 
Ruler of the Universe, and learn them to smile amid 
tears 



17 



258 MONITOR AND GUIDE. 



CHAPTER XXX 

MARY, MOTHER OF JESUS. 

This is a very common and yet a very beautiful 
name for a female. Among the Jews, the ancient 
people of God, there were several to whom it was 
given in the same family. This was the case in the 
family of Heli, to which the mother of Jesus be- 
longed. She had a sister Mary, who became the wife 
of Cleopas, who also became a devout disciple of Jesus 
Christ, and was one of the important witnesses of the 
resurrection. 

This very celebrated woman had been the subject 
of prophecy, and was designated by Isaiah as the 
mother of Immanuel, God with us. With the great 
honor that was conferred upon her of being the 
mother of the world's redeemer, there was also ap- 
portioned to her a large amount of sorrow, pain and 
bitterness, though she was peculiar for her faith, 
piety and devotion before she was thus honored. In 
her soul she magnified the Lord and her spirit re- 
joiced in God her Savior. Yet her faith was put to 
many severe tests and her piety and devotion were 
wonderfully tried during the thirty years of the life- 
time of her son. In the character and course of this 
great and good woman there are important lessons for 
Odd Fellows and their wives to learn, and among 
them her example will be found worthy of imita- 
tion. As we look at the sorrow and suffering that 
mark Mary, notwithstanding the honor conferred 



MARY, MOTHER OF JESUS. 259 

apon her, we may well be led to expect bitterness in 
our own cup of life at times. 

In the joy of her heart as a fond mother she carried 
her babe to the temple and presented him to the 
Lord with the customary sacrifice of a Jewish mother. 
There was an aged man within the walls of the tem- 
ple who was remarkable for his piety and had the 
-confidence and regard of all the Israelite worshipers, 
and who often spoke rapturously of the coming Re- 
deemer. He had long waited for the coming Messiah. 
His attention was arrested by her approach, and with 
the mantle of prophecy upon him he saw in the 
babe the coming Savior of mankind. His heart was 
strangely touched and his nature's flickering fire 
flashed as he exclaimed, " Lord, now lettest thou thy 
servant depart in peace, for mine eyes have seen thy 
salvation." Mary was elated with this testimony and 
rejoiced over it, as it corroborated the truths she had 
already laid up in her heart which had been given her 
by the angel of the Lord. But with these words of 
Simeon were also given words that omened ill : " Be- 
hold this child is set for the rising and fall of many in 
Israel, and for a sign which shall be spoken against ; 
yea, a sword shall pierce through thine own soul also." 

The cruel edict of Herod the Great that required 
the putting to death of all the young children from 
two years old and under, made it necessary for the 
mother to fly the country to save the life of Jesus. 
She went into Egypt, where she remained until the 
death of Herod, when, with her husband and son, she 
went to Nazareth. There must have been great anx- 
iety on the part of Mary that she should be followed 



260 MONITOR AND GUIDE. 

and overtaken by the wicked tyrant, and the hurried 
flight into Egypt was attended with bitterness. But 
after taking up her abode in Nazareth, after a few 
years, it is likely Joseph her husband died, and she 
was left a widow, and for years after that, with no* 
home of her own, and no protection of a husband, she 
was dependent upon her son and relatives for even 
the necessaries of life. 

After Jesus began his public ministry she was only 
permitted to be with him occasionally, and hear his 
words, and witness some of the miracles he performed 
attesting the glory of his character and proving him 
the Messiah. She was present at the last passover 
feast Jesus celebrated before his passion, and it may 
be she witnessed all that transpired during the vicari- 
ous sufferings of Jesus. When he instituted the sa- 
cred supper in that upper room with his disciples, she 
was within hearing of his voice when he uttered those 
affecting words, " This is my body," and " this is my 
blood;" and those words were like a sword piercing 
her heart. She watched him with an aching heart as- 
he crossed the Kedron and ascended the Mount of 
Olives and entered the garden of Gethsemane, and 
although she may not have followed him and been 
within the enclosure amid the darkness of that mem- 
orable night, yet within the city walls she spent the- 
hours sleeplessly, and wondered all the time what 
would be the sequel of the solemn ceremonies of that 
afternoon. She heard, it may be, the cry of the rab- 
ble as they entered the city and hurried from place to 
place with their prisoner. She may have been a. 
mournful spectator of the mock trial in Pilate's judg- 
ment hall, and with a crushed heart heard the sen- 



MARY, MOTHER OF JESUS. 261 

tence of the cowardly judge : " Take ye him and cru- 
cify him." She stood near the .cross while he was 
suffering the agonies of crucifixion ; and oh, what a 
bitter cup it was for her to drink. From nine o'clock 
in the morning until three o'clock in the afternoon, or 
from the third until the ninth hour of the day — six 
!ong> weary hours — she saw her suffering son, and felt 
what none but a mother can feel. "Ah, a sword was 
piercing her own soul," and the anguish of her heart 
is inexpressible. Jesus, amid the pains of dying, 
looked from the cross and beheld Mary, his widowed 
and weeping mother, and, moved with feelings of the 
fondest affection, he said, "Woman, behold thy son." 
That language of the dying Jesus was expressive of - 
suffering on his part, and it was a call for sympathy 
that met an earnest response in her heart. But he 
was on the cross, and Eoman soldiers were then guard- 
ing the sufferers, and she could not approach to render 
the services that an anxious mother would be disposed 
to render under such circumstances. The dying son 
fully appreciated the sorrow of his mother, and fixing 
his eyes on a loving disciple, who was near the an- 
guished Mary, and trying to comfort her, said, " Be- 
hold thy mother." By this expression to John he 
seemed to say, I am leaving my mother a widow and 
childless; I have no landed estate or valuable prop- 
erty to leave her in the use of which she may be kept 
in comfort during the evening of her life, but I de- 
sire to provide her a home. John, my beloved dis- 
ciple, fill the place of a son; take her, after my death 
and burial, to Cana of Galilee, and let her have a home 
in your house, and be a member of your family as 
long as she lives. This appeal to the disciple was 



262 MONITOR AND GUIDE. 

not in vain, for it is recorded, "From that hour that 
disciple took her unto his. own home." And this 
closes the narrative of the Virgin Mary. We may 
all expect, amid the strife of life, to have bitter mixed 
with the sweet, but trust in God will bring us relief 
in the hour of distress, sorrow and suffering. 

For the love we bear to our brethren of the Order 
who are dead, we should show kindness to his family 
and relationship. If he has a mother, and she is in 
indigent circumstances, we should meet her wants; if 
he has left a widow in loneliness, we should act the 
part of a husband to her in protecting and supplying 
her wants; if he has left orphan children, we should 
make them feel, in our acts of kindness, that they are 
not cast off. Though the father is dead, they have 
counselors and providers in the great brotherhood to 
which their father in his lifetime belonged. "We 
visit the sick, relieve the distressed, bury the dead 
and educate the orphan." 



MARY, WIFE OF CLEOPAS. 263 



CHAPTER XXXI. 

MARY, WIFE OF CLEOPAS. 

This celebrated woman was the sister of Mary the 
mother of Jesus, and the daughter of that honorable 
old Jew, Heli, who was descended from David, Judah 
and Abraham. In the days of her girlhood she was 
in ail probability the almost constant associate of her 
sister, and was strongly attached to her. We can not 
certainly tell whether she was married to Cleopas be- 
fore his sister was married to Joseph, but after they 
were married each bore the name of her honored 
husband. 

Mary Cleopas was the mother of several children, 
some of whom became famous afterwards as devout 
disciples of Jesus of Nazareth. One of them was 
James the Less, who became the Bishop of the church 
of Jeiusalem, and w T as the author of one of the Epistles. 
He seemed to be presiding officer of the council at 
Jerusalem when an important question w T as argued by 
Titus, Paul and Barnabas, and by his counsel the 
vexed question was settled, and letters bearing his 
signature were sent to all the Gentile churches. 
Church history informs us that this apostle was se- 
verely persecuted and finally stoned to death. It is 
said he was ordered by Annanias to ascend one of the 
galleries and in the presence of the assembled multi- 
tude renounce his religion. He did ascend the gal- 
lery and spake to the people, but instead of renounc- 
ing his religion, in a clear and distinct voice he ut- 
tered the declaration, "Jesus of Nazareth, whose 



264 MONITOR AND GUIDE. 

disciple I am, was the son of God." His enemies 
became so enraged that they threw him over the bat- 
tlement. By the fall he was sorely bruised, but rais- 
ing up before them in his bruised and mangled con- 
dition, he prayed for his murderers, and died like 
Stephen under a shower of stones. 

Another one of the sons of Mary Cleopas was one 
of the college of apostles, viz : Judas or Jude, and he 
w T rote the epistle that bears his name. Like others 
of the apostles he also was put to death, and thereby 
stained the altar of the church with his blood and 
sealed his faith by his death. 

Joses was also a son of this Mary, and was proba- 
bly one of the seventy disciples who were sent out in 
twos. He is thought to be the same person as Barna- 
bas, the defeated candidate for the apostleship to fill 
the place of Judas Iscariot. He, like his brothers 
James and Jude, endured a large amount of suffering 
in maintaining his discipleship. 

Simeon was another son of Mary Cleopas, and is 
thought to have been Bishop of the Church of Jeru- 
salem after the death of his brother James. Accord- 
ing to church history, he was terribly tortured for 
several days, and finally put to a cruel death by Tra- 
jan, the Roman emperor. 

This was certainly a remarkable family. Cleopas, 
the husband of Mary and the father of these sons, was 
also a devoted disciple of Jesus of Nazareth, and an 
important witness of his resurrection from the dead. 
He was one of the two disciples that went to Emmaus 
on the morning of the resurrection, and received con- 
vincing testimony of the fact at the hands of tb^i** 
friend. 



265 

Mary herself was an early believer in Jesus, and in 
-company with other women attended him in many of 
his journeyings. She ministered to Jesus, and in com- 
mon with other disciples shared in many of his severe 
trials. She was present at the last Passover before 
the passion, and when the enthusiastic feast was insti- 
tuted. She was one of that sorrowing company of 
females that followed Jesus to the place of his execu- 
tion, and she was very near her sister when, stricken 
with anguish, she looked upon her dying son ; and 
when Joseph of Aramathea took the lifeless body 
down from the cross, she assisted, it is quite likely, in 
preparing it for burial, and attended the company as 
they bore the shrouded form to the sepulcher. Hav- 
ing performed the sad rites of burial, she returned to 
the city and in company with the other women pre- 
pared spices and ointments for embalming the body 
after the Sabbath was passed; and very early on the 
morning of the first day of the week they repaired to 
the sepulcher to perform that evidence of their true 
affection, but when they arrived, to their astonish- 
ment they found the sepulcher empty and the body 
gone. They hurried back to the city to inform the 
disciples of that fact, aud inform them of the utterance 
of the angels. 

We can not fail to admire the character of this wo- 
man as thus set forth in her history; and there are 
many things appearing that draw largely upon our 
>sympathy and show her to be, like her illustrious 
kinsman, a child of sorroiv. If she bore the sorrows 
and trials that were her lot without murmuring or 
complaining, surely we should thus bear ours. We 
shall not be able in the journey of life to avoid them, 



266 MONITOR AND GUIDE. 

for they are the common lot of all, but we may en- 
dure them, trusting in God. Among our own rela- 
tionship, as well as among others, we shall observe at 
times the most intense suffering. Like Mary, let us- 
always be ready to recognize it, and sympathize with 
the sufferers. If possible, let us alleviate the load of 
sorrows — bear a part of the weight that seems to be 
crushing out the very life of the victims. Oh, how 
many burdens, in the providence of the Supreme- 
Ruler of the Universe, are laid upon some of our fel- 
low travelers in the journey of life. While we are 
easy in our circumstances, they are sorely pressed;: 
while we have health, they have sickness; while we 
have plenty, they have want ; while the garden of our 
domestic circle may be in good condition, with healthy- 
plants and blooming flowers in all parts of it, there are 
other families that are quite different. Some have 
natural deformity and defects that can not be remedied,, 
but are doomed to life-long continuance. In others- 
there are cases of epilepsy, palsy, or scrofula, blind- 
ness, deafness, or some other terrible affliction. Some- 
are cursed with the bane of intemperance in a drunken 
father, brother or son, and not a few have to bear the- 
odium of public disgrace of one of their number sufc 
fering the penalty for violating the laws of their coun-- 
try in death, imprisonment or disfranchisement. 

Oh, let us learn how to care for others — bear theii; 
burdens, ease the anguish of their hearts when over- 
charged with sorrow. Let us learn to observe the 
wounded and bind up their wounds. Though they 
be of another nation, or creed, or tongue, they are our 
kinsmen, and like the " Good Samaritan " ministering 
to the wounded Jew, we should look on them with 



267 

pity, and render them help. "-Blessed are the mer- 
ciful, for they shall obtain mercy," the utterance of 
the Divine Teacher, it would be well for us ever to* 
remember and practice. 



MONITOR AND GUIDE. 



CHAPTER XXXIL 

MARY, THE SISTER OF LAZARUS, 

Was also a disciple of Jesus, and she lived with her 
brother Lazarus and her sister Martha. Their resi- 
dence was in Bethany, a little town not far from Jeru- 
salem and near the base of the Mount of Olives. It 
is said to have been a very pleasant little village, not 
far from the usual road to Jericho. It is supposed to 
have been especially attractive on account of its posi- 
tion and surroundings, its fruit trees, olive trees, 
pomegranates and oaks, as a place of residence. It 
being only two miles from Jerusalem, Jesus frequently, 
when in the city, as evening came on, went to it to 
spend the night. Early in his ministry he formed the 
acquaintance of this Mary, who, with her sister Martha 
and Lazarus her brother, entertained him. Many a 
pleasant night was spent in the family composed of 
this trio. It is said " Martha received him into her 
house," from which we may reasonably suppose she 
was the elder sister and matron — the responsible 
housekeeper. Whenever Jesus visited them the ma- 
tron of the family received him cordially and enter- 
tained him hospitably, while Mary who was, we would 
judge, especially amiable in her disposition and lovely 
in her temper, entertained him with her conversation, 
or rather was entertained by him. She took her posi- 
tion as a loving disciple at his feet, and listened at- 
tentively to his instructions, and always felt that she 
"was highly honored in having such an instructor. 
On one occasion, when Jesus visited this Bethany 



MARY, THE SISTER OF LAZARUS. 269 



family, Martha complained to him that her sister Mary- 
had left her to serve alone. She was anxious to pre- 
pare a repast that would honor her distinguished 
guest, and probably had asked Mary to render her 
assistance in -making the provision ; but she had be- 
come so intensely interested in the lesson of instruc- 
tion he was giving her, that she heeded not her sis- 
ter's request, and becoming impatient, she approached 
the guest and said, " Master, carest thou not that my 
sister hath left me to serve alone ; bid her therefore 
that she come and help me." This complaint entered 
against Mary indicates a special and peculiar intimacy 
between Jesus and this family, and when he came to* 
give a decision in the case it was in favor of Mary. 
He reproved Martha for her dissatisfaction, and com- 
mended Mary, showing that her course was right and 
her choice a wise one. He said, "Martha, Martha, 
thou art careful and troubled about many things; one 
thing is needful, and Mary hath chosen that good part 
that shall not be taken away from her." As though, 
he had said, Martha, listen to me (repeating her name 
was intended to impress her with the utterance he was. 
about to give), it is unnecessary to give so much time- 
and attention and labor to provide a sumptuous repast. 
Such a great variety of eatables as you are preparing is* 
unnecessary. Simple fare is all I want. One healthy 
article of diet is needful, and one only; the prepara- 
tion of that would require but little time or labor, 
hence much of the time spent in extensive prepara- 
tions by you for eating, or feasting me as your guest,, 
might be spent in the enjoyment of my presence and 
conversation. Mary has done well to remain witk 
me, for she has secured valuable information and a, 



270 MONITOR AND GUIDE. 

rich experience. The knowledge I have imparted to 
her is valuable ; while memory lasts she will retain it, 
and it will bless her by fitting her fully for the re- 
sponsibilities of life. 

As acquaintance increased, the affection of Jesus 
for Mary increased, as also for her sister Martha and 
brother Lazarus. But at length a terrible trial came 
upon these sisters ; their brother Lazarus died. They 
watched over him with fond affection as the disease 
made rapid mroads upon his system ; and as the case 
began to grow hopeless, they often thought of Jesus 
and wished he was with them, and probably hearing 
where he was, sent him word. Some of the disciples 
received the news, and coming to him said, " Lord, 
behold he whom thou lovest is sick." He did not 
immediately go to Bethany, but remained where he 
was till after Lazarus was dead; then the intelligence 
reached the disciples that he was dead. Jesus, in a 
conversation with them, represented death as a sleep, 
saying, "Our friend Lazarus sleepeth; but I go that 
I may awake him out of sleep." As he approached 
Bethany, after the burial of Lazarus, Martha heard he 
was coming and went out to meet him, and as she met 
him, poured the sorrows of her soul into his ear in the 
expression, " Lord, if thou hadst been here, my brother 
liad not died. " Mary soon afterward met him with the 
same expression of anguish. He sympathized keenly 
with this loving disciple, and asked to be shown the 
spot where they had buried him. Mary and her sister 
attended him to the graveyard, and he raised their 
brother from the dead, restoring him to their arms 
and hearts. 

A few days before the passover feast came on, Jesus, 



MARY, THE SISTER OF LAZARUS. 271 

-while enjoying the hospitality of the Bethany family, 
-was invited to sup with Simon the leper, who lived in 
Bethany. He had been cured, possibly, by Jesus not 
long before, and by his cure was restored to society 
and the privileges of the Jewish Church, from which 
he had been excluded while diseased. Having grati- 
tude of heart, and true affection for his benefactor, he 
invited him to a feast at his house, and among the 
guests were Mary and her sister, and Lazarus who 
had been raised from the dead. While this company 
were enjoying the festivities of the occasion, Mary 
took a pound of ointment of very pleasant perfume, 
and costly, and approaching Jesus, poured it upon his 
head, and the whole house was filled with the odor of 
the ointment. It was a beautiful and impressive 
scene. Mary had given many evidences of her affec- 
tion for Jesus before, but this was the most striking of 
them all. She had procured it with her own money, 
and she was in humble circumstances, but she gave it 
freely. There were objections made by some that were 
present to this act of the loving disciple, and they de- 
nominated it a waste ; but Jesus commended her for 
it, and justified her use of the costly ointment by 
saying, " She hath wrought a good work on me ; she 
is come aforehand to anoint my body to the burial. " 
Thus Mary is represented as having performed for 
Jesus the very work that the illustrious women went 
on the morning of the first day of the week to per- 
form — the morning of the resurrection. 

The character we have been considering is a beau- 
tiful one, and Odd Fellows and their wives may see 
in her history an example worthy of imitation. Her 
friendship was pure as the friendship of an angel; it 



272 MONITOR AND GUIDE. 

stood test after test, and was never doubted. Her 
love was the ardent affection of a true woman, while 
the cardinal and royal virtue of truth was pre-eminent. 
She never swerved from her profession as a true disci- 
ple. The tender affection of her last recorded act, of 
anointing the body of the Lord, even embalming be- 
fore he was dead, may serve to direct us to sacrifices, 
in the manifestation of friendship, to those to whom 
we are fraternally bound. In this way we may em- 
balm ourselves in the memory of our friends, as Mary 
did in the heart of Jesus. 



273 



CHAPTER XXXIII. 

MARY, MOTHER OF JOHN MARK. 

This good woman lived in the city of Jerusalem, and 
became a devoted member of the Jerusalem Church. 
She was won over to the cause of Christianity by the 
apostles who lived and labored at Jerusalem. Her 
house became a welcome resort for the persecuted 
disciples. Her hospitality was enjoyed and appreci- 
ated by the strangers at Jerusalem who were votaries 
of Christianity, coming in from different parts of the 
Roman Empire. She probably provided them with 
food and shelter and gave them spiritual counsel. 

As the early Christians in Jerusalem had no house 
to worship in, she opened her house and it became a 
place of resort and a place for worship. And after 
Jesus was risen from the dead, it is quite likely that 
the disciples were assembled in one of the rooms of 
her house when Jesus appeared unto them and satis- 
fied them of his resurrection. At her house they met 
on the first day of the week for several weeks; and 
after the ascension from Olivet they resorted there to 
converse regarding the wonderful event, and to en- 
courage one another in the faith. And the same room 
was probably the place where they continued in prayer 
while waiting for " the promise of the Father." And 
while they were all there with one accord on the day 
of Penticost, the Holy Spirit came "as a rushing,, 
mighty wind and filled all the house where they were 
sitting." 



274 MONITOR AND GUIDE. 

During the severe persecution that followed, brought 
about by Herod, when James the brother of John was 
killed by the sword, this house was still open for per- 
secuted Christians. About this time Peter was cast 
into prison and was being guarded by sixteen soldiers, 
four of them serving on each watch, and he was bound 
with chains. He had been tried and condemned, and 
the night before he was to be executed was thus guarded 
and sleeping. The Christians were holding a prayer 
meeting at the house of Mary, and the great burden 
of their prayer was for the deliverance of the apostle. 
The hour of midnight had come and still the prayer 
meeting was continued; "prayer was made without 
ceasing of the church unto God for him." And the 
prayers were effectual, for the angel of the Lord went- 
to the prison and passed through the different apart- 
ments, leaving the doors unbolted, until he came to 
the place where the prisoner was sleeping. The angel 
woke Peter from his prison sleep and bade him bind 
on his sandals and follow him out. He heard the or- 
der and immediately obeyed, leaving his chains and 
prison-bed and his soldier guards. Pie followed the 
angel through the different apartments without waking 
any others, prisoners or guards, and he reached the 
outer gate. Then, with the angel who had delivered 
him by his side, or in advance of him, he threaded 
his way through the streets of the city without being- 
discovered by any of the city night-watch, until he 
reached the house of Mary. He knocked at the gate 
immediately on arriving • the knock was heard, and a 
damsel named Ehocla came to the gate. She heard 
the voice of Peter, and was so overjoyed that she ran 
back and interrupted the devotions by making the re- 



MARY, MOTHER OF JOHN MARK. 275 

port that Pei^r was at the gate. They did not believe 
her report, tor they knew that the apostle was in prison ; 
but she insisted that she was not mistaken. The com- 
pany began to feel that they must credit her report, 
therefore they said, "It is his angel." But Peter 
continued knocking, and they sent a careful deputa- 
tion to the gate, who became satisfied that it was 
Peter, and they opened the gate and he went in 
among them and told of his deliverance by the angel 
of the Lord. 

John Mark, one of the Evangelists, was a son of 
this woman, and was the author of the Gospel which 
bears his name. Having such a mother as Mary, and 
being blessed with her pious training, it is not strange 
that he became a devoted disciple. He traveled on 
an extensive tour with Paul and Barnabas. After- 
ward, from Jerusalem, he went with Barnabas to the 
country of Cypress. He was associated still later 
very intimately with Paul and Peter, and Peter, in 
his first epistle, claims him as his son in the Gospel. 
John Mark was afterward put to death by a cruel 
mob, but like others of the apostles and evangelists, 
he maintained his faith unto the end. 

Mary the mother of John Mark, in the incidents 
recorded above, gave to Odd Fellows and their wives 
much example worthy of imitation. Friendship, such 
as she practiced toward the oppressed and persecuted, 
by encouraging them and their cause and rendering 
them needful help, giving them shelter and counsel 
and food, we also may practice. Yes, as we are pass- 
ing along life's pathway, we are often accosted by the 
oppressed and persecuted, the forsaken and unfortu- 



276 MONITOB AND GUIDE. 

nate. Let us be always ready to recognize their con- 
dition, listen to their tale of sorrow, and if satisfied of 
their worthiness, let us give them shelter, counsel and 
pecuniary aid. 

Love, such as this woman practiced, may be prac- 
ticed by us, and thereby we will win the feelings of 
those whom we remember and bless with our atten- 
tions. And moreover we may by our example prompt 
others to noble deeds of charity, and so indirectly ben- 
efit sufferers whose condition does not come under our 
own observation. 

Truth, as Mary espoused it and practiced, we would 
do well to espouse and retain and practice. Her name 
is embalmed in the heart of the Church, and she lives 
though she is dead. So we may live in the memory 
of mankind after we have passed from earth, and our 
influence be a source of life among mankind. 



MARY MAGDALENE. 277 



CHAPTER XXXIV. 

MARY MAGDALENE. 

The designation given this important personage was 
Mary Magdalene. She was thus distinguished from 
the other Marys who were disciples of Christ. The 
probable reason why this name was given her was, she 
resided at the time she became a disciple in Magdala, 
of Galilee, and possibly this was her birth-place. She 
was a woman of high position in the city, and well 
known in the country about Magdala. If she had not 
been a woman of great respectability it is not at all 
likely that she would have been allowed the privilege 
of following Christ and his apostles from city to city, 
and being associated with such important personages 
as Susanna, and Chuza, the wife of Herod's steward. 
These three women are said to have ministered to 
Jesus of their earthly substance. The fact that she is 
associated with these women indicates that she was 
in good circumstances. She was probably rich as well 
as honorable. 

Mary Magdalene appears beautiful to us as her char- 
acter is developed as a disciple. Constant and kind 
in her ministration through his ministry, she was true 
to him at his crucifixion, and evidenced her devotion 
by assisting in preparing his body for the burial. The 
circumstances of her remaining at the sepulcher wlren 
the other women who attended her returned to the 
-city of Jerusalem, seems to indicate that her love was 
greater than the love of either of the others. It may 
be possible that the Savior had done more for her than 



278 MONITOR AND GUIDE. 

he had done for others. Yet we will by no mean* sup- 
pose that she was lacking in virtue, as some suppose, 

Mary Magdalene followed Jesus in his last journey, 
and was near the cross when he endured the pains of 
dying, and with the deepest sympathy she ministered 
to his sorrowing mother. After the death of Jesus 
she went, in company with the other women, to Jeru- 
salem, to procure the spices to embalm the body after 
the Sabbath was over. Early on the morning of the 
first day of the week, having everything in readiness, 
she went to the sepulcher, but on the way the women 
remembered that their Lord was enclosed in the sepul- 
cher, and a great stone was at the entrance, and they 
said one to another, " Who shall roll us away the stone 
from the door?" 

Notwithstanding this difficulty which had sprung 
up in their minds, as they were so near they went on, 
and to their astonishment when they reached it they 
found the sepulcher empty and the body gone. There 
were two angels sitting near who addressed the women 
thus: "He is not here, but is risen." And the angels 
charged them to go and tell Peter and the other apos- 
tles that he was risen. The women, except Mary 
Magdalene, hurried back to tell the disciples — she 
stood alone weeping for the absence of the body of her 
Lord. The thought that pressed upon her mind was, 
" I shall never see his form again, and this sacred duty 
I came here to perform, of embalming his body, I can 
never perform." The anguish of her heart was told 
in sobs and tears. 

This good woman was not unobserved in her sorrow 
and tears, for as she stooped down and looked in where 
the body had been lying, she saw the angel guard, 



MAPvY MAGDALENE. 279 

and that angel guard discovered the anguish of her 
heart, and one of them addressing her, said, " Woman, 
why weepest? Whom seekest thou?" She answered 
promptly, that she was seeking for the body of her 
Lord, and with earnestness, addressing the speaker, 
she said, " Sir, if thou hast borne him hence, tell me 
where thou hast laid him, and I will take him away." 
Scarcely had the sentence died upon her lips until a 
well known voice fell upon her ear, and that voice 
proceeded from the person who was speaking to her 
in the question above. He said to her, " Mary." 
She stopped not a moment to reflect, for he who now 
called her name had done it frequently before, and 
she recognized the voice as that of her Lord. Turn- 
ing herself, she said unto him, " Rabboni," * which 
is to say Master. 

Mary Magdalene fell at his feet and embraced him, 
being overpowered with joy. But Jesus checked her, 
saying, " Touch me not, for I am not yet ascended to 
my Father, but go to my brethren and say unto them, 
I ascend unto my Father and your Father, to my God 
and your God." Satisfied of his resurrection, "she 
went and told the disciples that she had seen the 
Lord, and that he had spoken these things unto her." 

Mary Magdalene is thus presented as the first wit- 
ness of the crowning doctrine of Christianity, the 

* There is a tradition that the Queen of Sheba, when she saw 
and heard the wisdom of Solomon — when she saw the beautiful 
structure of the temple on Mount Moriah, and the king's own 
house on Mount Zion, and the grand causeway, or ascent by which 
he went up to the house of the Lord — that she exclaimed as she 
looked at the great King of Israel, "Rabboni," and the tradition 
informs us that these two women were the only persons that ever 
uttered, expressive of their feelings, this word. 



280 MONITOR AND GUIDE. 

resurrection from the dead. Thus, while the Virgin 
Mary was greatly honored in being the mother of the 
world's Redeemer, and in looking with joy upon him 
first, when he entered this sin-defiled world, Mary 
Magdalene's love was rewarded as she looked with 
adoring rapture, first of all the disciples, upon the 
risen and glorified form of him who conquered death 
and cleared the way for man to the joys of immor- 
tality. There is not a living principle of Odd Fel- 
lowship that Mary Magdalene does not give us in her 
life, as thus narrated, a beautiful exemplification of. 
She exhibited the purest kindness and devotion to 
pure principle. Charity in its largest and highest sense 
was practiced by her. Her time, and her strength, and 
her money were lavished freely on him to whom she 
was so strongly bound. All that she possessed was 
freely bestowed for the comfort and enjoyment of him 
whom she rejoiced to own as her Lord and Master. 
Jesus relieved her from the burden of sin, and she in 
turn, appreciating his favor, gave him relief. Mutual 
relief, which is a principle of our affiliation, was beau- 
tifully exemplified by Jesus toward Mary, and by 
Mary toward Jesus. A purer friendship than that 
which was. exhibited in her discipleship, can not be 
called up in all the history of earth's sons and daugh- 
ters. It stood the test of adversity in its direst forms. 
She maintained it to the last, being among the last at 
the cross when Jesus died and among the first at the 
grave on the morning of the resurrection. She ex- 
hibited a love that honored humanity and • especially 
that honored her sex. It had no alloy, but was like 
a diamond of the first water, a star of the first magni- 
tude. Her heart was under the influence of truth, and 



MARY MAGDALENE. 281 

she gave an exhibition of it in her attachment to Christ 
and Christianity that is indeed beautiful. There was 
no shrinking or failure on her part, but she main- 
tained her profession in the face of danger or death. 
When others, who had been remarkable for their 
courage and fidelity, forsook Jesus, she stood by him 
and" heard his dying groans. She assisted in prepar- 
ing his body for burial and for embalmment, and after 
his resurrection boldly declared it to the disciples and 
the world. She was hospitable, always ready to min- 
ister to the necessitous — giving food to the hungry 
and water to the thirsty. She was tolerant towards 
those who differed from her in opinion, and practiced 
that golden rule taught by her Master, " Whatsoever 
ye would that men should do to you, do ye even so 
to them." Having reposed her faith in God and 
practiced truth through life's short devious way, she 
reached the last watch and passed away from earth to 
enjoy the glories of heaven. To the membership of 
•our great fraternity we may well say, accept her ex- 
ample and follow in her footsteps ; then will the world 
be improved by our life, and our character and influ- 
ence shall live in the memory of those who survive us. 



282 



MONITOR AND GUIDE. 



CHAPTER XXXV. 

WIDOW OF N AIN. 



This woman is designated as the " Widow of Nam/*" 
because she had been brought to the condition of 
widowhood by the death of her husband occurring 
during their residence in this city. And after the 
death of her husband, with her only son, she had con- 
tinued to reside in Nain. 

It was in the graveyard of this city that her hopes 
lay buried in the grave of her deceased husband ; and 
she had no desire to change her place of abode. That 
grave was a hallowed spot, and she desired often to- 
visit it in company with her son, around whom the 
affections of her heart clung and in whom they cen- 
tered. And to that son, while standing with her at 
his father's grave, she often spoke of his virtues. 

As time passed on and that son was developed into 
young manhood, the wound inflicted in her spirit by 
the death of her husband was measurably healed. She 
looks as a fond mother with pride upon that youngs 
man as he reminded her in his disposition, and tem- 
per and general character more and more of this lost 
one, and to herself she often said, " Though my hus- 
band is dead, and I must tread the pathway of life in 
widowhood, with no strong arm of a loving companion 
on which to lean, with no confiding husband's heart 
to trust, yet my son is dutiful and loving, and as such 
is the stay and support of my life, and he becomes 
more and more so as he grows older. I am not com- 
fortless, for my boy is noble, manly and loving. I 



THE WIDOW OF NAIN. 283 

see, day after day, evidences of his worth in express 
sions of true regard for me as his mother. He loves 
me, and for his sake I can bear life's ills, and even 
smile amid its sorrows. " 

Another dark day dawns upon this widow; her 
beloved son sickens, and during many wearisome 
days and nights of watching and ministering, she 
has had the sympathy and help *of her neighbors 
and friends. The anxiety was very great during 
his sickness. Sometimes she hoped he would recover,, 
and then again fears were entertained that he would 
die. At length the terrible ordeal came ; the son died,, 
and the widowed mother wept as none but a mother 
can weep, as she bent over the dear one in the throes 
of dissolving nature, and kissed his pale brow, moist- 
ened with the death sweat. In that desolate dwelling 
the numerous friends of the widow were gathered and 
doing all in their power to comfort and console her in 
the sad bereavement. 

We have the honorable record for the people of 
Nain, that "much people of the city was with her.'* 
They did not leave her to endure this hard trial alone,, 
as is too often the case in this cold and selfish world.. 
Though she was a widow in humble life, she was 
reputable, and had a host of friends, and now that she 
needed them they were at her side and each vieing 
with the other in rendering Jier affectionate service. 
They prepared the body for burial, and made all the 
necessary arrangements for the funeral train and obse- 
quies. 

The bier-bearers were selected and the mourners 
were classed and placed around her, and the funeral 
passed out through the gates of the city ; with slow 



284 MONITOR AND GUIDE. 

and solemn tread they bore the corpse along the road 
to the grave yard, when Jesus of Nazareth, the friend 
of the poor and the great sympathizer of the sorrow- 
ing, met them. He possibly knew this widow, and 
ner noble son whom they were bearing away to burial, 
and as he saw the sadness of her heart and the loneli- 
ness of her condition he " had compassion on her/ 7 
and approaching the company of mourners, and fixing 
his gaze upon the stricken widow, he said, "Weep 
not. 77 She heard his voice and wondered who it was 
that spake to her, and those mourning friends won- 
dered who it was that bade her dry up her tears. 
How could she ? She was a widow, but had become 
innured to widowhood. Now she was childless — left 
all alone in the world as to earthly relationship. She 
■could not cease to weep. 

But the voice and bearing of the speaker indicated 
deep sympathy. It attracted the attention of all. 
Leaving the side of the widow and her immediate 
associates who were closely following the bier, he 
stepped forward and touched it, and thereby intimated 
to the bearers that they should halt. They knew the 
import of his act and immediately stopped. Then 
addressing himself to the dead, he said, " Young man, 
I say unto thee, arise. 77 He had no sooner uttered 
the expression than the dead man sat up and began 
to speak. The bier-bearers stood by in astonishment 
and the gladdened mourners said to the widow, 
"Behold, thy son liveth." Instantly the fountain of 
her tears was dried, and she embraced her son. 

What a wonderful sight ! A young man who was 
dead being followed to his grave by a large concourse 
of friends of his widowed mother, suddenly brought 



THE WIDOW OF NAIN. 285 

back to life by the words of Jesus, and at once enter- 
ing into conversation with those who were engaged 
in his burial. 

Let us learn the lesson from this interesting his- 
tory, to visit the widow in her affliction when bereaved, 
and minister as the people of Nain did to her wants. 
And let us follow in the footsteps of the Great Teacher 
so far as we can, and always sympathize with the 
suffering and sorrowing of earth. In life's pathway,, 
and during its short day we may ease many an aching 
heart. Odd Fellowship in its commands requires it, 
and let every obligated brother and every Daughter 
of Eebekah be careful to observe it. 



"286 MONITOR AND GUIDE. 



CHAPTER XXXVI. 

WOMAN OF SAMARIA. 

This woman lived in the city of Sychar, but a short 
distance from the noted well of Jacob. It was on the 
usually traveled route from Judea to Galilee. As 
Jesus of Nazareth was passing from one part of the 
country to the other, he chanced to stop at the well 
of the old Patriarch for rest and refreshment. He 
sat there alone, for his disciples and traveling com- 
panions had gone into the city to buy food. 

It was about noon, or the sixth hour of the day, 
when this woman of Samaria came to draw water 
from the well. She saw the stranger as he sat there; 
but he was a Jew and she a Sa? ,ritan woman, and 
"the custom of that age was for J^ ,vs and Samaritans 
to have no dealings; and it was not common for them 
to pass the usual courtesies even, the one to the other. 
She would not, it is likely, have said a word to him, 
but he asked her to give him a drink. Yet her heart 
was touched by the request, and as she met his wishes 
she asked him, "How is it that thou, being a Jew, 
askest drink of me, who am a woman of Samaria ?" 
This stranger had attracted and interested her, by so 
far forgetting the strong prejudices of the Jews against 
her people as to ask even so small a favor as a drink 
of water. She followed his example and was soon 
engaged — robbed of her prejudices — in a free con- 
versation with him; or, rather, she took the position 
of a disciple or learner, and sat at his feet for instruc- 
tion. Imitating his example, she broke over party 



WOMAN OF SAMARIA. 287 

lines and national prejudices; and being convinced 
of his superiority, though a Jew, she accepted his 
teaching, and became earnest as a disciple. She 
seemed to forget the object for which she had come 
in the heat of the day to the well, for she left her 
water-pot or pitcher, and ran into the city and urged 
her friends to " Come and see" this stranger from 
whom she had learned so many important lessons. 
They accepted her invitation, and believed on him, 
as she believed, and uniting together, they detained 
him in Samaria for two days. 

The great fraternity of Odd Fellows, from its 
organization, has followed the example of the great 
Teacher and this woman of Samaria, whom he suc- 
cessfully taaght. It has aimed to destroy the lines 
of distinction, and uproot the prejudices of mankind, 
and fell the tree of selfishness. The family of man is 
but one great family, born of the same paternity. 
" God has made of one blood, all nations of men to 
dwell on the face of all the earth. Of every nation- 
ality, Ave are kindred, having the same father and 
preserver. We enjoy the light of the same sun — 
breathe the same air. " God is our Father, and all 
we are brethren." Let this woman and her exam- 
ple ever be imitated, by granting a favor when 
asked for by a worthy stranger, no matter of what 
nation or creed. "Be not forgetful to entertain 
strangers, for thereby some have entertained angels 
unawares." Let that grand law of the great Law- 
giver, which we call " Love," be our rule of life, and 
we will bless our fellow-men, and be blessed by them. 
We will live to profit others till the sands in life's 



288 MONITOR AND GUIDE. 

hour-glass are all run ; then leave behind us the savor 
of an honored name and influence to bless others 
when we are dead. 



THE SYRO-PHEXICIAN WOMAN. 2Sf> 



CHAPTER XXXVII. 

THE SYRO-PHENICIAN WOMAN. 

The title given to this woman, who was a Canaan* 
itish woman, grew out of the fact that she lived in 
Phenicia at a time when it was part of Syria and 
within the jurisdiction of the governor of Syria. She 
was a most remarkable woman for faith in the Messiah 
of whom the record of his life gives us an account. 
The great Master himself said to her, " woman* 
great is thy faith. " 

She had a deeply afflicted daughter, and like all 
mothers whose children are sorely afflicted, she was 
in deep and earnest sympathy with the sufferer. The 
afflictions of the loved one were almost as painful to 
her as they would have been had she been enduring 
them herself. It was a peculiarly distressing case ; her 
daughter was " grievously vexed with a devil." What- 
ever was involved in demoniacal possession in those 
days, here was a case of it. That mother's soul had 
been harrowed for months while her daughter was a 
sufferer. Having heard of the healing powers of 
Jesus of Nazareth — of wonderful cures he had per- 
formed — she determined to make application to him 
for help. Accordingly hearing where Jesus was, she 
approached him and addressed him in the following 
earnest expression of intense feeling: "Have mercy 
on me, O Lord, thou son of David ! " and then she 
opened her case fully before him. He whom she ad- 
dressed listened to her, and in his feeling heart there 
^vas sympathy just such as she needed. He knew the 
19 



290 MONITOR AND GUIDE. 

case fully, and no doubt but he at once determined to 
meet her wants and relieve her suffering daughter. 
But he seemed not to regard her — to all appearance 
he paid no attention. His disciples became annoyed 
and asked him to " send her away," yet he did not 
grant them their request, for he desired to let them 
see what he was already acquainted with, viz: that 
this Syro-Phenician woman had strong faith in him. 
It may be that they were quite willing to have him 
grant her request if disposed, for they were all like 
their master, kind, tender-hearted and compassionate. 
Yet possibly they may have thought, she being a wo- 
man of Canaan, had no special claim upon him. In- 
deed there is but one other case in all the miracles of 
the Savior when a Gentile was the subject, and that 
was the woman of Samaria, at Jacob's well, who heard 
his counsels and said to her people, " Come see a man 
that told me all things that ever I did. Is not this 
the Christ?" He answered his disciples in the way 
of rebuke, but the answer was given in her hearing, 
and she seemed to be somewhat inspirited by it, for 
she approached nearer and worshiped him, and with 
all the earnestness of her nature, amid her devotions, 
she said, "Lord, help me." She had heard him say, 
" I am not come but to the lost tribes of the house 
of Israel," yet she felt that her case was a very im- 
portant one and she could not give it up. He had 
not openly spurned her, and hence she would not take 
what he had said as a refusal to help her. 

Jesus saw her anxiety and gave her his attention. 
It was the first time he had noticed her, and the first 
utterance directed specially to her. He said, " It is 
not meet to take the children's bread and cast it to 



THE SYRO-PHENICTAN WOMAN. 291 

the dogs." This seemed to be classing her virtually 
with that of a heathen, whom the Jews denominated 
dogs, while they themselves rejoiced in the appella- 
tion of children. But even this did not discourage 
her; she acknowledged the justness of the classifica- 
tion, but she drew from it a strong argument in her 
own favor. With the argument she made a strong 
plea for help. She said, " Truth, Lord, but the dogs 
eat of the crumbs that fall from their master's table." 
This woman did not ask to be put on a level with the 
children, or to be made equal with the Jews, but in 
the abundance of miracles he was performing for 
them she begged that he would pity and help her, 
though a Gentile, by curing her daughter. 

The disciples had probably been looking on with 
astonishment while Jesus and the woman were con- 
versing. They saw the force of her reasoning and 
the expressed earnestness of her soul. It is likely 
that they admired her spirit and faith and were glad 
to see that her wishes were met and her daughter 
cured. 

Let us learn from this woman's case to bring out 
burdened hearts to God, and lay them open — and 
store our minds with his precious promises. Let us 
•fill our mouths with arguments, remembering that 
''He that asketh receiveth, he that seeketh fmdeth, 
and to him that knocketh it shall be opened." Faith 
in God, for which she was so great, secured for her 
md her daughter divine favor. So w T ill it procure 
for us and the objects of our care the approval of the 
Supreme Ruler of the Universe. Let Odd Fellows 



292 MONITOR AND GUIDE. 

and their wives learn this lesson from the interesting 
history of the Syro-Phenician woman and practice it 
constantly in their lives. 



DORCAS, OR TABITHA. 

It is not an uncommon thing for us to find benev- 
oknt societies and even Lodges of Daughters of Rebe- 
kah bearing the honored name of this woman, and the 
reason for it may be found in the character of the 
woman. She was a member of the infant church at 
Joppa, and had a reputation for faith and the devel- 
opment of faith by good works. Among the mem- 
bers of the Christian Church at Joppa were many who 
were poor; and no wonder, for the system of the new 
religion provided for preaching the gospel to the poor, 
and the obligations of all the votaries of it required 
them to renounce the world. Those who had but 
little could comply easier than those who had much 
of the world. 

Dorcas was well known, not only in the church, 
but throughout the city, for she was a working mem- 
ber of the church, and a live woman in the city, and 
the lesson may be learned in the contemplation of her 
character, that it is important in the association of 
Odd Fellows to be faithful and energetic. The poor 
had fond rememberances of her kindness and minis- 
trations to them in times of necessity. The record 
of her is " She was full of good works and alms-deeds 
which she did." Who among us in the fraternity of 
Odd Fellows would not court such a record, or rejoice 
in it if truthfully made of us? The regular reports 
of visiting committees of Rebekah Degree Lodges, if 



294 MONITOR AND GUIDE. 

properly made and recorded, will often give just such 
a record of our worthy working sisters. 

But the character she had established, and the 
esteem she had enjoyed, were not proof against death ; 
for this good woman, in the providence of the Supreme 
Ruler of the Universe was stricken down by disease ; 
being watched over and ministered unto kindly for a 
few days, she died. 

It was a dark day in Joppa for the church, and 
especially the poor of the church and community, 
when she died. A true friend to the poor in any 
association benevolent in its character is a philan- 
thropist indeed. In the membership of that church 
there was not one, to appearances, that could not have 
been better spared. In the sorrow of their hearts 
they set themselves about preparing her grave-clothes, 
and dressing her for the tomb ; and oh, how sad is the 
heart of a bereaved one in the midst of such a trial. 
We have all felt it; for what house has not some time 
been a house of mourning? 

The apostle Peter was at Lydda when Dorcas died, 
and they sent a messenger to inform him, and request 
him to come at once to Joppa. They were expecting 
to make the arrangements for her burial, and prob- 
ably desired to consult with him, and have him pre- 
sent to give directions, and join with them in the 
last sad duty. A principal object of their sending 
for him, was that he might comfort them in their sor- 
row with words of truth and acts of kindness. 

When the messengers arrived at Lydda, they 
repaired at once to the boarding place of the apostle 
and informed him of the death of this good woman, 
and requested him without anydelay to come to them. 



DORCAS, OR TABITHA. 295 

Without any hesitancy he arose and went with them. 
It does not at all appear that he went expecting to 
be used as an instrument in so striking a miracle as 
that of raising Dorcas from the dead. But the 
Supreme Ruler intended to work this astonishing 
miracle through Peter, and inclined his heart to 
attend to the message, and go quickly to the scene of 
sorrow. As soon as Peter arrived, they led him into 
the chamber or upper room, where Dorcas lay in 
death's embrace and shrouded for the grave. He 
was not alone in that chamber, for as he stood and 
looked upon the clay-cold form, motionless and speech- 
less, he heard the cries of the grief-stricken hearts 
around him. There in that company and pressing 
around Peter, were many widows who had been 
relieved by her in her life-time, and possibly orphan 
children to whom she had been a mother. They 
were pronouncing blessings upon her memory as 
their benefactress, and they were weeping in the 
remembrance that they could no more enjoy her coun- 
sels and share in her charities; and, as an apology 
for their expressions of sorrow and overflowing tears, 
they showed him the coats and garments she had 
made while living. With much of this labor of her 
head and heart and hands, she had " literally clothed 
the naked. " They felt that she was the friend of all ? 
and her death was a common loss. 

There follows now an intensely interesting scene. 
The apostle prepares for the coming display of divine 
power. He " put them all forth ;" i. e. , invited them 
to leave the upper chamber, that he might with more 
freedom and less disturbance pour out his soul to God 
in prayer. He knelt down and earnestly prayed for 



296 



MONITOR AND GUIDE. 



her restoration to life. The virtues of this good 
woman were fresh in his mind, and he had an ardent 
desire that she might be given back to the church ; 
and I suppose he wished a new attestation of the 
truth of his own mission. After praying, he turned 
to the still lifeless form before him and said, "Tabi- 
tha, arise ! " (This was her Syriac name, while Dor- 
cas was the Greek name.) Oh, what faith the apostle 
must have had to close his prayer with this command, 
thus to speak to yet unconscious matter. But divine 
power was displayed as he thus spoke, and she 
opened her eyes and looked upon the apostle. The 
first object upon which she fixed her eyes, upon com- 
ing back to life, was Peter. He reached forth his 
hand as she sat up, and assisted her. He then called 
the membership of the church in, and the widows, 
and presented her to them alive. 

We may reasonably suppose that there was a large 
amount of surprise on the part of Dorcas, as also on 
the part of those who had lamented her death; and 
though it may not have been a matter of rejoicing on 
her part, it was on the part of her friends who had 
been so deeply wounded in her death — and it was to 
them a glorious confirmation of the truth of the sys- 
tem of Christianity. 

We have not learned how long she lived after her 
resurrection, but may reasonably suppose several 
years, during which she continued her work of min- 
istering to the necessities of saints, and blessing the 
poor with her benefactions. When she crossed the 
mystic river the second time, it was to return to earth 
no more for life in a state of probation. 

Here, in this good woman and her character, &a 



DORCAS, OR TABITHA. 

exemplified in this history, every Daughter of Rebe- 
kah may learn some important lessons. Do not wait 
for opportunities to do good to come to you, but seek 
after them, and with your benefactions to the needy 
make to yourselves friends. Scatter blessings all 
around you, and your name and character and good 
deeds shall live in the memory of the relieved, after 
you have passed away; and though you may not be 
returned by a resurrection as Dorcas was, yet your 
flesh shall rest in hope, and on the morning of eter- 
nity you shall come in the general resurrection, and, 
being acquitted amid the terrors of the grand assize, 
shall begin the enjoyment of a glorious, eternal 
reward. 



298 MONITOR AND GUIDE. 



CHAPTER XXXIX. 

LYDIA OF THYATIRA. 

This important personage was born in the city of 
Thyatira, but is introduced to our notice in the early 
history of the Christian Church. She lived in the 
city of Philippi, in the country of Macedonia, and 
was the proprietress of what would be called in this 
day a fancy store. She was a seller of " purple" or 
purple silks. It is not quite certain whether she was 
a Jewess or a Gentile woman, but we may reasonably 
suppose she was a devout worshiper of the true God,, 
and became a convert to the Christian religion through 
the influence and preaching of Paul. The place where 
she was converted was at the " river side," a place of 
resort not far from the city of Philijlpi. The business 
in which Lydia was engaged was honorable and de- 
manded her constant attention ; and yet, with this 
demand upon her, she found time to worship God ac- 
cording to the knowledge she possessed. She heard 
Paul preach the first Sabbath after his arrival in the 
country of Macedonia, and the simple but clear ac- 
count given of the result of her attendance of the ser- 
vice by Paul at the "river side" is, a The Lord 
opened her heart, and she attended to those things 
which were spoken by Paul." She heard the truth r 
and acknowledging it openly, declared her faith in 
Christ. She took upon herself the Christian name 
and character in baptism, and so far as her household 
could be influenced and controlled, they too became 
converts to Christianity and followed her example.. 



LYDIA OF THYATIEA. 299 

Lydia showed her strong attachment to the minister 
who had been instrumental in her conversion by press- 
ing him to come to her house and abide there. There 
may be several reasons w T hy she besought him, if he 
judged her worthy, and believed her conversion to 
be genuine, to make his home with her. She desired 
to receive further instructions from him regarding 
the system of Christianity. She also desired her 
family to enjoy his counsels and daily instructions. 
Thus beginning her Christian life, it is not strange 
that she became a noted Christian woman in the in- 
fant church. 

Paul and his companions were persecuted at Phil- 
ippi and cast into prison, but were instrumental in the 
conversion of the jailor. As soon as the apostle was 
delivered from the stocks and the prison he went to 
the house of Lydia, where he found the Christians 
engaged in prayer. 

Lydia was not afraid to show her friendship and 
feeling for Paul and his companion, nor did she shun 
their company lest she might lose her patrons; for 
the love she bore them she risked her reputation as a. 
seller of purple and maintained the truth at the risk 
of business and even life. 

The character of this good woman is worthy of 
consideration, and among the Daughters of Rebekah 
she deserves to be patterned after. Her devoutness, 
as well as her friendship in the way of hospitality to 
the messengers of Gospel truth; her "faith in God,' y 
which led her where her heart w r as opened to the per- 
formance of good deeds, are worthy of all commenda- 
tion. 

We would urge the members of our Order to make- 



300 MONITOK AND GUIDE. 

effort, such as marked Lyclia, to acquire knowledge 
that will fit them for the duties and responsibilities 
of life in all its relations, and especially supply, when 
you have it in your power, the wants of the needy if 
their wants come to your knowledge. " Be not for- 
getful to entertain strangers, for thereby some have 
entertained angels unawares." 



PART THIRD. 



CHAPTEE I. 

ENOCH. 

This patriarch was one of the most remarkable- 
men of the antediluvian age. He was distinguished 
for moral goodness, and his virtuous character and 
life are to be traced to his " trust in God/' for it is said, 
" By faith Enoch walked with God, and he was not,, 
for God took him ; " by which we are to understand 
that he studied and practiced his duty to his Creator 
and to his fellow men ; his life was without blemish 
or flaw, so far as we know. He remembered the 
great fact taught to Adam when hid among the under- 
brush in the garden of Eden, that the all-seeing eye 
of God was ever upon him, watching him in his course 
through life, and that the darkness and light were the 
same to the omnipotent and omniscient Deity. And 
Enoch aimed constantly to secure the divine approval, 
and we may safely say concerning him that he suc- 
ceeded in his efforts, for as he passed along in life's 
pathway and carefully noted the opportunities of do- 
ing good and used them, he enjoyed the approval of 
his own conscience and the smiles of heaven. He 
blessed others, and was in turn blessed by them. 

As the great Creator is constantly bestowing his 



;02 



MONITOR AND GUIDE. 



blessings on all his intelligent and dependent creatures 
— making his sun to shine on all alike, and his air to 
■surround all for purposes of breathing and comfort — 
so this great patriarch was engaged, during his whole 
life, in the bestowment of blessings on others. 

He was imitating him whose communion he en- 
joyed, and in the light of whose countenance he con- 
stantly walked. And what an example have we, as 
Odd Fellows, in Enoch for our imitation. If we al- 
ways remember that the all-seeing eye of God is ever 
upon us, watching our movements, and closely ob- 
serving our use of the opportunities we have of doing 
good ; and if we open our hands and our hearts to 
bless those around us, we shall have an approving con- 
science, and the smiles of him to whom we own our- 
selves accountable, 

Enoch lived three hundred and sixty-five years. 
That seems to be a long life, and yet it was a short life 
for an antediluvian patriarch. It was a much shorter 
life than any other of the patriarchs of that early age 
lived. But considering the peculiar manner in which 
he closed up his earthly pilgrimage it need not be con- 
sidered short. "He was not, for God took him," by 
which we may understand that he went from earth to 
■heaven without dying. 

It is quite possible that Enoch was the second of the 
progeny of Adam that entered heaven, for Adam him- 
self was yet alive when this patriarch was on the earth, 
and, so far as we know, there had been but one death, 
and that was the violent death of Abel, whom Cain 
slew. 

The ordeal of death had been witnessed but once, 
The iron gate had been opened but once, and that was 



ENOCH. 303 

to admit Abel to the spirit land. He alone, so far, 
had felt the throes of dissolving nature. Enoch's 
change was a translation, "that he should not see 
death." 

His faithfulness to God and the correctness of his 
life was rewarded by an entrance into heaven without 
death ; and he thereby represents saved and glorified 
humanity in the patriarchal age of the world, as Eli- 
jah, who went up in a chariot of fire, represents the 
prophetic age of the world. And one of these two 
important characters was present at the Transfigura- 
tion of the Kedeemer, and was recognized by the 
honored disciples. 

Enoch, though living long before what is called the 
prophetic age, yet, nevertheless, prophesied, and his 
prophecy, as given by a sacred writer, possesses a dar- 
ing grandeur almost equal to any prophecy ever ut- 
tered. It was in the following language : "Behold 
the Lord cometh with ten thousand of his saints to 
execute judgment upon all, and to convince all that 
are ungodly among them of all their ungodly deeds 
which they have ungodly committed, and of all their 
hard speeches which ungodly sinners have spoken 
against thee." 

Let this illustrious Patriarch be an example for our 
imitation in the work of life. Then shall we not 
only have the approval of the Great Father above but 
the testimony of a good conscience. And in the end 
of life's labors we shall rest with Enoch in heaven. 



304 MONITOR AND GUIDE. 



CHAPTER II. 

ABEL 



The Patriarch Abel occupies a very distinguished 
place on the roll of honor of the early ages, and is 
the very first of the array of witnesses presented by 
the logical Paul, of the Christian race. He is the 
first one of Adam's progeny who was remarkable for 
"Faith in God." "By faith Abel offered unto God a 
more excellent sacrifice than Cain, by which he ob- 
tained witness that he was righteous." Like his bro- 
ther he brought a thank-offering to God, and thereby 
acknowledged his indebtedness to the Great Supreme 
Ruler of the- Universe, and expressed the gratitude of 
his heart for the divine mercy. But this was not all. 
He also brought of the firstling of his flock and of- 
fered it as a sin-offering. In this way he expressed 
his faith in the necessity of an atonement for sin. 
He had his eye upon the promised Son of the woman 
that was to bruise the serpent's head. His "Faith" 
in the coming Redeemer was expressed by the bloody 
sacrifice, which was typical of atonement for sin. And 
Abel was the first of the human race that entered 
heaven. Being the senior saved saint from earth, we 
may suppose he is the chorister of the celestial choir. 

But there are lessons for Odd Fellows to learn in 
the short life, the beautiful character and the untimely 
and cruel death of Abel. 

It is thought he was a twin-brother of Cain ; but, 
whether he was or not, he was the younger of the 
two, and it is quite reasonable to suppose that the el- 



ABEL. 305 

der was the most athletic, while the younger was the 
most amiable. Abel grew up to manhood by the side 
of his brother Cain. They were together in the in- 
nocence of childhood, and in the gambols and sports 
of early manhood. 

They rambled over the hills and traversed the val- 
leys of the new earth together. They walked toge- 
ther upon the banks of the rivers Pison, Havilah, 
Gihon and Hiddekel — the four rivers that headed in 
the stream that ran through the Garden of Eden and 
watered it — and, possibly, every day bathed in its 
waters. They watched the passing seasons with pleas- 
ure, and gathered the fruits of the trees and of the 
fields. They ate at the same table, and slept in the 
same tent. They enjoyed the song of the birds and 
the fragrance of the flowers. They received the kind 
and wholesome instructions of the same parents and 
were governed by the same family rules, and they 
were trained to offer their morning and evening sac- 
rifices together. In the relation that existed between 
them, and by the associations of many years, they 
were strongly bound together as brothers. The in- 
nocence and loveliness of childhood and youth gave 
place to the sterner duties and perplexing cares of 
manhood, and the responsibilities of heads of fami- 
lies. It is quite reasonable to suppose that Abel and 
his brother, when they attained manhood, married 
their sisters ; for thus it must have been with the pro- 
geny of Adam in making the start toward peopling 
the earth. 

In starting out in life to do for himself and support 
his family, Abel chose the employment of a shepherd^ 
an occupation that became very common and popular 
20 



306 MONITOR AND GUIDE. 

among the patriarchs in the antediluvian and especially 
in the post-diluvian ages. Jabel, the son of Lamech, 
before the flood, "was the father of such as dwell in 
tents and have cattle." And, after the flood, Tereh 
and Abraham and Lot, with their posterity, were all 
shepherds. Jacob's sons, from Reuben, the eldest, to 
Benjamin, the youngest, all followed this employment. 
Moses was acting as a shepherd for Jethro, the Priest 
of Midian, when called at Horeb to the work of eman- 
cipating his down-trodden countrymen, oppressed with 
their bondage in the land of Egypt. David, the 
sweet singer of Israel, and the first great king of that 
kingdom, was a shepherd boy when selected and an- 
nointed by Samuel the successor of Saul 

"While Abel was faithfully prosecuting his employ- 
ment as a shepherd, and offering regularly his sacri- 
fices to the God of his father, his brother Cain became 
jealous of him, and indulging in that spirit and feel- 
ing he meditated revenge. And what was the cause 
of his jealousy ? Why, evidently, the sacrifices of 
Abel were accepted because he offered in a proper 
spirit and of a proper kind — while his sacrifices were 
not of a proper kind, and probably not offered in a 
proper spirit. The sacrifice of Abel was typical and 
was accepted; but the sacrifice of Cain was not typical, 
and was rejected. The one was approved, and the 
other was disapproved. How this approval and dis- 
approval were manifested we are not informed ; but 
Cain said, " Now I shall be hid from the face of the 
Lord." His jealousy led him to anger, and his anger 
led him to meditate revenge upon Abel, and he sought 
the opportunity to secure that revenge by killing Abel. 
At length he perfected his plan and executed it. He 



ABEL. 307 

invited Able, one beautiful morning, to take a walk 
with him in the field; and, willing to gratify his 
brother, the patriarch agreed to go; for it may be he 
had seen some evidences in the conduct of Cain of 
unpleasant feeling toward him, and he desired to have 
the cause of that unpleasant feeling removed. With 
a pure and unsuspecting heart Abel began the walk, 
but ere He had gone far a blow from a bludgeon in 
the hand of Cain rendered him senseless, and he fell 
to the ground, and soon he was dead, and his manly 
form paled and grew cold in death. Before the day 
had worn away the family were thrown into a degree 
of alarm, occasioned by the absence of Abel, and they 
started out in, search of him. It was not long until 
they found his stiffened form on the hill side, and 
looked with sorrow for the first time upon an emblem 
of their own mortality. An inquest was held by the 
Almighty over the body of Abel, and the murderer 
was questioned as a witness is questioned by a judge. 
It was only necessary to propose one single ques- 
tion : "Cain, where is Abel, thy brother?" Filled 
with confusion that betrayed his guiltiness, he ex- 
claimed, with shocking indifference: "I know not; 
am I my brother's keeper?" The examination closed. 
The verdict was given. Abel has been murdered by 
Cain ; and the verdict was announced in the hearing 
of the murderer : " The voice of thy brother's blood 
•crieth unto me from the ground." Then the punish- 
ment was announced : u And now art thou cursed from 
the earth, which hath opened her mouth to receive 
thy brother's blood from thy hand. When thou till- 
«est the ground it shall not, henceforth, yield unto thee 
her strength. A fugitive and a vagabond shalt thou 



308 MONITOR AND GUIDE. 

be in the earth." No wonder that Cain cried out in 
the anguish of his heart, " My punishment is greater 
than I can bear." He saw the atrocity of his crime, 
repented of the cruel deed, and earnestly plead to be 
saved from the avenger of AbePs blood. Accordingly 
a mark was set upon him that designated him every- 
where as a murderer, while a special edict of the 
Almighty shielded him from the avenger. 

The lessons we are to learn from the history of this 
patriarch are the following: 

To be accepted and approved by the God of the 
patriarchs, we are to be virtuous and faithful and de- 
voted in his service. 

Again, we may learn that we are to rejoice in the 
prosperity of others, and never indulge in the spirit 
of jealousy ; for, as in the case of Cain, who murdered 
Abel, jealousy may lead to anger and the feelings of 
revenge, under the influence of which we may be led 
to the foulest crime. 

And, finally, let this history lead us to foster and 
practice the feeling of care for others. The system of 
mediation established by the Great Ruler of the Uni- 
verse tells us that we are dependent to some extent 
the one upon the other. None are so healthy that 
they can surely say they will never be sick — none so 
rich that they can surely say they will never be poor. 

As we would be cared for when in necessity, so 
should we care for others. There is a sense in which 
every man is his brother's keeper. God and humanity 
require that we " do good to all men," and especially to 
those who are bound to us by strong ties. In the hon- 
ored brotherhood of Odd Fellowship let us be faithful 
to each other, to the fraternity and to mankind. 



MELCHIZEDEK. 309 



CHAPTER III. 

MELCHIZEDEK. 

No one has ever been exakecl to the sublime degree 
f >f the Royal Purple in the Patriarchal branch of our 
beloved Order, who has not heard of this distinguished 
person, and to some extent has been led to contem- 
plate the character of the King of Salem. 

There has been considerable conjecture as to who 
he was — whether he was a divine person or a mere 
man. We who read the Old Testament account of 
him, without any reference to the New Testament, 
will at once be forced to the conclusion that he was a 
mere man. It is the account of him given by Paul 
in his epistle to the Hebrews that has given rise to 
the disputes and discussions as to this important per- 
sonage. He is said to be " without father, without 
mother, without descent, having neither beginning of 
days, nor end of life, but made like unto the Son of 
God." By which may be understood that he was not 
reckoned in Jewish genealogies — that the time of his 
birth and death were unknown, and his parentage was 
unknown. He undoubtedly was a mortal man, and 
as such had parents. He was born, and lived and 
died; and, as a man and priest, was an illustrious 
type of the Lord's anointed. He is first introduced 
to our view in Gen. xiv, 18; and I would direct 
every Patriarch to the passage and its context for the 
name and character of the man. That Grand Patri- 
arch, Abraham, had just proved a noble and success- 
ful warrior. With his trained servants he followed 



310 MONITOR AND GUIDE. 

after the confederate kings, who had captured his 
neighbor Lot and his family, and had recaptured their 
goods with probably other important spoils. The 
King of Salem knew of the expedition of the con- 
federates, and of their success, and probably sympa- 
thized with the conquered country, and especially 
with those of the people who had been captured and 
were being carried off by the conquerors, to be divided 
as booty is divided among confederates. He met 
Abraham "returning from the slaughter" of the kings, 
and blessed him" in the name of the Most Hi<£h God. 
and he brought forth bread and wine. He prepared 
a feast for the conqueror and his soldiery. He evi- 
dently desired to refresh and restore the weary and 
exhausted men. They had just made a rapid march, 
and had fought a hard battle with an army that greatly 
outnumbered them, at Hobah, and now they were re- 
turning with the recaptured prisoners and spoils. He 
met them, flushed with victory, and pronounced bless- 
ings upon them; but it was not a mere blessing of 
w T ords — it was material aid ; it was rest for the weary 
and fatigued — bread to satisfy the cravings of hunger, 
and wine to cheer up and enliven their flagging spirits. 
What a noble example of friendship when friendship 
was needed; and it was duly appreciated by Abraham, 
for he gave the King of Salem tithes of all. He re- 
cognized not only the kingly position of Melchizedek, 
but his second office of priest — not a priest of some 
false god, or in some false system of religion, but 
" Priest of the Most High God, the same God whom 
he served." He gave the same proportion of the 
spoils he had taken that was required afterwards 
under Levitical priesthood of income to be given to 



MELCHIZEDEK. 311 

those who were serving in holy orders. And in this 
act Abraham acknowledged the greatness and superi- 
ority of this good man. To Melchizedek tithes were 
paid by the Levites, who afterward received tithes. 
They were unborn, but Abraham, their progenitor, 
paid them, and hence they paid them, being yet " in 
the loins of Abraham." Abraham looks upon this 
act of the King of Salem — of meeting him, and bless- 
ing and supplying the pressing wants of nature for 
himself and his soldiery, as evidence of pure affection. 
It was love that demanded love on his part in return. 
That demand was asknowledged and met in the tithes 
he paid. Melchizedek was a true priest of a true re- 
ligion, the system of which was instituted by the true 
God. He was indeed the oracle of truth for the citi- 
zenship of the kingdom of which Salem was the capi- 
tal and center. And we can not but admire the ex- 
emplification of the motto of our Order in the history 
and character of this great and good man. 

Let us not, as Odd Fellows, confine our friendly 
feelings and good offices to those of our own nation ; 
remembering that " God hath made of one blood all 
nations of men to dwell upon the face of all the earth." 
Neither let us confine our good feelings to those of 
our own religion — our own peculiar faith — for there 
are pure-minded and devoted servants of the living 
God called by other names than the name by which 
we are hailed. While, as Odd Fellows, we are es- 
pecially required to regard the interest of our mystic 
brethren — "the household of faith" — we should ex- 
excise the largest charity by doing good to all men. 
We are to observe misfortune in every direction, and 
be moved to sympathy by human suffering. We 



312 MONITOR AND GUIDE. 

should stretch out a helping hand to all who are need- 
ing help. The great field of our labor is the world. 
It is bounded by and includes the outside tier of hu- 
manity. 



JOB, THE MAN OF UZ. 313 



CHAPTER IV. 

JOB, THE MAN OF UZ. 

Just at what time in the history of the world Job 
lived we can not be certain. But it was in the days 
of the patriarchs, and he was one of their honored 
number. His character and virtues are recorded in 
the book that bears his name. 

It is quite likely he lived cotemporary with Abra- 
ham. The country where he lived was eastward of 
Gilead, and his substance consisted, like Abraham's, 
of extensive flocks and herds and servants. The vir- 
tue that he especially exemplified in his life was that 
of patience. It was remarkable indeed that a man 
could undergo the severe trials that he endured and 
maintain submission and patience under it all. It 
has become a proverb, and is often in extreme cases 
xeferred to, "as patient as Job." 

The secret of the endurance of the ills and sor- 
rows, and losses of property and children and health, 
was his " faith in God." His " trust " was so fully 
settled and sure, that he said in the darkest hour, 
" Though he slay me yet will I trust in him." He 
recognized the hand of the great Supreme Ruler of 
the Universe upon him in the dark providences 
through which he was passing, and bowed in patient 
and meek submission. 

The roving, marauding Sabeans stole his cattle and 
drove them all away, taking possession of them as 
though they were their own, and murdered the.ser- 



314 MONITOR AND GUIDE. 

vants of the old patriarch, so that but one of them 
escaped to tell the tale. 

The next calamity reported to Job was that fire had 
come clown upon his flocks and burned them up, and 
the servants that had charge of them, and but one of 
those servants had escaped to describe the terrible: 
calamity. 

Then the savage and unprincipled Chaldeans organ- 
ized themselves into three bands, and captured all the 
camels and murdered all the servants but one, who 
hurried to the patriarch to tell him of the calamity; 
and scarcely was he through with his report until a 
runner came from the residence of his eider son to 
report that while his children were all engaged in 
feasting, a terrible storm had blown down the house 
and buried his ten children in the ruins. These 
strokes of affliction came upon the old patriarch 
heavier and heavier, for this last one was heart-rend- 
ing indeed. He who a few hours before was a rich 
man and the head of an interesting family, was now a 
poor man, for his property was gone; and he was 
childless, for his sons and daughters were all dead. 

After that, as a test of his " trust," he was sorely 
afflicted in person with boils until he was a loathsome 
object to look upon. And as he clothed himself in 
sackcloth and sat in ashes, his wife, who ought to 
have ministered unto him and comforted him, up- 
braided him for his patience and want of disposition 
to complain. 

After this his three friends came to him, and looked 
upon him in his misery and charged upon him his 
sins. Then the youthful Elihu deigned to address 
him in words tending to comfort him, in which he 



JOB, THE MAN OF UZ. 315 

admitted that Job was a servant of the God of the 
Patriarchs. 

. He said when his posterity, and servants, and 
children were taken from him, " The Lord gave and 
the Lord hath taken away, blessed be the name of the 
Lord." He said when his wife complained of his 
patience, " Thou speakest as one of the foolish women, 
shall we receive good at the h|ands of God and not 
also evil?" And when his three friends charged him 
with his sins, he challenged them to point out his 
wrongs. And referring to the days when he was in 
prosperity, he said, " The ear heard me, and the eye saw 
me, and blessed me ; I delivered the poor that cried 
and the fatherless and him that had none to help him. 
I was impartial in my judgment, treating the poor as 
I did the rich, and I helped those whom no one else 
would help. I was the friend of the persecuted and 
slandered, and I caused the widow's heart to sing^ 
for joy." Widows have always been the common 
objects of injuries and oppressions, because they are 
generally unable to defend themselves. He declares 
he was eyes to the blind, feet to the lame, a helper of 
the poor and oppressed, the widow's friend. And h& 
asserts that this had been his character from his youth. 
The poor were brought up with him and he befriended 
them. As soon as he was capable of managing his 
own affairs he cared for and protected the widow and 
the fatherless. He counted this one of the great- 
works of his life. He never saw any perish for want 
of clothing, or allowed a poor person to be so ragged 
as not to hide his nakedness. As though he had 
said I used the wool from my own sheep to make- 
clothing for the poor and fatherless. 



316 MONITOR AND GUIDE. 

This patriarch was a beautiful example for our im- 
itation in the practice of the principles of our great 
fraternity, and his trust in God, and his devotion to 
humanity did not go unrewarded, for in the end he 
was required to offer sacrifices for his accusers. His 
oaptivity was turned, and the Lord gave him double 
as much as he had before. So our " trust in God," 
.and devotion to humanity will surely be rewarded. 



ABRAHAM. 31 T 



CHAPTER V. 

ABRAHAM. 

Abraham is brought to our view in Patriarchal 
Odd Fellowship, as a distinguished example of 
"Friendship." Friendship in the exercise of hospi- 
tality toward strangers. He was sitting one day in 
the door of his tent, enjoying a cool and refreshing 
mid-day breeze, when his attention was attracted by 
three strangers, who had, to appearance, been travel- 
ing for hours through the desert, and were tired, and 
jaded and worn. They desired the shelter of the 
patriarch's tent, and were about to ask for it, when 
Abraham ran to meet them, and gave them the most 
cordial invitation to come in and allow him to serve 
them. He brought water to wash their feet, that had 
been exposed in their travel, having only been 
shielded by sandals, such as were worn for ages in 
Eastern countries. He seated them comfortably in 
his tent, and then with the assistance of his amiable 
wife, he prepared a repast. He took three measures 
of fine meal, and bade Sarah make three large loaves 
of bread — one for each of the strangers — while he 
himself ran to the herd and made a selection of one 
of his finest calves, and gave it to one of his servants 
to slaughter and dress. He then prepared his table 
under a tree, and placed on it the newly baked bread 
and the well-cooked meat, with butter and milk, 
while he himself stood by them to serve them until 
they were satisfied. Though they were strangers 



•318 MONITOR AND GUIDE. 

they were treated as though they were distinguished 
-guests in attendance on a prepared banquet. 

In imitation of Abraham, every Patriarch should 
keep the door of his tent always open for a stranger 
In distress. These strangers proved to be divine 
messengers sent on a special errand. Nay, one of 
them was the Jehovah himself, in the office of a mes- 
senger. He came to tell the old patriarch of a com- 
ing beloved son, who should be the ancestor of Mes- 
siah, and also of the coming destruction of the cities 
of the plain. The lesson this hospitality of Abraham 
teaches us is, " Be not forgetful to entertain strangers, 
for thereby some have entertained angels unawares." 

Abraham is a bright and beautiful example of friend- 
ship, in his conduct towards Lot, his nephew. As 
kinsmen, they were strongly attached to each other; 
and no wonder, for they had lived near each other so 
many years in Canaan and in Egypt, and had prac- 
ticed the one towards the other the principle of 
'"Friendship, Love and Truth" They were bound 
together by. strong and endearing ties; and though 
their servants became contentious and quarrelsome, 
they continued to cultivate and practice friendship. 
Their flocks and herds had increased exceedingly, so 
that the lands did not afford sufficient pasturage, and 
that was one of the reasons for the quarrels of the 
servants of Abraham and Lot. Abraham saw that 
there existed a necessity for their separation, yet he 
determined that the separation should be friendly ; 
and he expressed, in a very careful way, the neces- 
sity for the separation to Lot, as he said, " Let there 
be no strife, I pray thee, between me and thee, and 
between my herdsmen and thy herdsmen, for we be 



ABRAHAM. 



319 



■brethren/' Their relation had been friendly up to 
that time, and he wished it to continue so ; then, with 
true magnanimity, he, though the uncle and the elder, 
and consequently the one that had a right to choose 
first position and pasturage, said to Lot : " If thou 
wilt go to the left hand, then I will* go to the right; 
■or if thou depart to the right hand, then I will go to 
the left." 

And this feeling of friendship continued after the 
separation, when the cities of Lot were pillaged, 
and his goods taken, and he and his family and ser- 
vants captured by the confederate kings. Abraham 
armed his trained servants and followed after them, 
and endangered his life, and the lives of his household, 
in a terrible battle, that resulted in his conquering 
the confederates, and re-capturing Lot and his family, 
and his goods. Surely, this expression of friendship 
fastened the two patriarchs more closely together, and 
continued their friendliness until the end of life. 

Whatever is true as to the feeling of Lot towards 
Abraham, the latter certainly retained the purest feel- 
ings for the other; and one of the most stirring scenes 
that ever transpired in the history of a patriarch, is 
presented in the history of Abraham, when he was 
informed that the cities of the plain were devoted to 
destruction, and that the destruction was to come 
upon them in fire from heaven. The angel who 
talked with him, and made known the divine purpose, 
observed him as he became intensely concerned, and 
listened attentively to his plea in behalf of the doomed 
cities, "Wilt thou destroy the righteous with the 
wicked?" He thought of his nephew Lot and his 
family ; and remembering their long friendly relations, 



320 MONITOR AND GUIDE. 

and the peril in which he had put his own life to save 
him when captured by the confederate kings, he 
determined to make an earnest effort to save him and 
his family. He received the assurance that if there 
were but ten righteous persons among all the popula- 
tion, for the sake of the ten the cities should be 
saved. He thought surely there are ten persons 
under the family government of Lot, who are right- 
eous; and under that impression he ceased to pray. 
But he was mistaken ; there were not even ten. The 
cities were destroyed, but Lot and his daughters 
escaped to the mountains. 

Abraham was remarkable for his " trust in God;" 
and in that is worthy the imitation of every Patriarch* 
When the promise was given him of a son in his old 
age, "He staggered not at the promise," and Isaac 
was born. And when the quality of his faith was to 
be tested for an example for others, God commanded 
him to go up to Mount Moriah and offer that son of 
promise as a sacrifice. Hard as was the task he 
promptly made ready to perform it. Reaching the 
mountain, he left his servants at its base, with the 
animals on which they had rode, and in company with 
Isaac ascended to the summit. He built an altar, 
laid on it the wood, and kindled the fire, then bound 
Isaac to slay him. His arm and heart were nerved 
by faith to do the deed ; the instrument of death was 
tightly grasped in the up-lifted hand. One moment 
more and he would have plunged the knife into the 
bare bosom of Isaac, and witnessed in him the throes 
of dissolving nature ; but a voice was heard saying, 
"Lay not thy hand upon the lad, neither do thou 
anything unto him, for now I know that thou fearest 



ABRAHAM. 821 

God, seeing thou hast not withheld thy son, thine 
only son, from me." 

With such a history, and such an exemplification 
of " faith in God," presented in the Patriarchal degree, 
we may well call Faith the first pillar of the three pillars 
supporting the temple of Odd Fellowship. Let Abra- 
ham's friendship, manifested in hospitality, lead us to 
be hospitable. Let his close attachment and strong 
regard for Lot, his nephew, with his treatment of 
him, lead us to undeviating friendship toward each 
other, and to preferences of a Patriarch that will im- 
press him with our good will. And let this tested 
faith lead us to take the Giver of Divine Promises at 
his word. The desert of this life will soon be crossed 
and onr tent-poles taken down for the last time; the 
last watch will be passed, and the goal of eternal bliss 
will be gained. 



21 



322 



MONITOR AND GUIDE. 



CHAPTER VI. 

ISAAC. 



Isaac, among the patriarchs, is on the roll of taonor. 
He was illustrious as the child of promise ; the son of 
Abraham given to him in his old age, and his ances- 
tress was as grand a woman as is to be found in the 
list of women. She has been fitly styled the mother 
of patriarchs, and she was the great grandmother of 
the heads of the twelve tribes of Israel. The educa- 
tion of Isaac was of the purest kind, for God said of 
his father, " I know Abraham, that he will command 
his children and his household after him." 

Isaac grew up and was approaching manhood, but 
yet subject to his father, and when God would try the 
quality of his father's faith he bade him go to the land 
of Moriah — to the region of country where Mt. Moriah 
was — and oifer Isaac up as a burnt sacrifice. In what 
precise form the command came to Abraham, and un- 
der what precise circumstances, we are not careful to 
determine. He felt that it was his business to obey, 
and he knew that God was able to make good his 
promise regarding his seed. He concealed the divine 
purpose made known to him regarding the offering of 
Isaac as a burnt offering from Sarah his wife and the 
mother of the son of promise. Early in the morning 
he made all the necessary arrangements and started 
Avith Isaac and the trusty servants who were to attend 
them. Abraham and Isaac took an affectionate leave 
of Sarah from the tent door, but the father and hus- 
band alone of the two knew the purpose of God re- 



isaac. 323 

garding Isaac. It may be that Abraham was nearly 
ready to whisper in the ears of his beloved Sarah, 
Isaac may never return; but he refrained, and the 
journey was commenced. The party were all cheer- 
ful save one. That father's heart was heavy, and the 
innocent talk of Isaac added to his father's anguish. 
ISo doubt the son often wondered at his father's seem- 
ing sadness. At length the designated mountain ap- 
pears in view, and to the eye of Abraham a cloud of 
glory has settled upon it. It may be that it was the 
same cloud that afterwards went with the children of 
Israel from Egypt to Canaan and hung over the taber- 
nacle of testimony, but here it marks the spot where 
the altar was to be erected on which Isaac was to be 
offered, and it marks the place where remarkable 
types were to be given of him who was to descend 
from Abraham. 

On arriving at the mountain, Abraham bade his 
servants tarry in the plain while he and the lad went 
up on the mountain to perform acts of worship. Isaac 
had the wood placed upon his shoulder, while Abra- 
ham, walking by his side, bears in one hand the fire- 
brand with which to kindle the wood for the burnt 
-offering, and in the other hand he carries the knife 
with which he was to slay the sacrifice. As they 
neared the spot where their solemn devotions were to 
transpire, and possibly erected a rude altar, all at 
once Isaac asked for the attention of his father by 
saying, " My father ! " Abraham for a moment held 
his breath as he was aroused from an intense and pain- 
ful reverie and said, " Here am I, my son ! " Then 
Isaac said, "Behold the fire and the wood, but where 
is the lamb for a burnt offering?" The tender affec- 



324 



MONITOR AND GUIDE. 



tion and innocence of this touching conversation has 
never been excelled. I fancy the old patriarch was 
deeply affected and full of devotion, and that he laid 
down the fire-brand and knife, and placed himself in 
an attitude to accompany his answer with an appro- 
priate sign, as his eyes and hands were lifted with his 
heart to God in prayer for grace to sustain him and 
unflinching faith to nerve his soul to his terrible task.. 
He answers Isaac, " My son, God will provide him- 
self a lamb for the burnt offering." Abraham then 
fully made known to Isaac the command of God. He 
gave himself up to his father, and submitted to be 
bound and laid upon the altar. Heaven permitted 
the patriarch to proceed thus far and give what he- 
supposed was a last fond embrace of his beloved Isaac. 
Then nerving himself for the work, he clinched the 
knife and drew back his arm to strike the death blow 
and plunge the knife into the bosom of Isaac. The 
solemn stillness of that occasion was broken by the 
voice of the Almighty, saying, "It is enough — lay 
not thy hand upon the lad, neither do thou anything 
unto him, for now I know that thou fearest God, see- 
ing that thou hast not withheld thy son, thine only 
son, from me." 

Abraham looked up with a heart full of joy and saw 
a fulfillment of the declaration he had made to Isaac, 
There was a ram caught by the horns in a thicket. 
He slew that ram, and offered it up as a burnt offer- 
ing instead of Isaac. 

When Isaac was forty years old, Abraham sent his 
faithful servant, Eleazer, to Mesopotamia to procure 
a wife from among his kindred for Isaac. He pro- 
wired the beautiful Rebekah, and on his return, meet- 



isaac. 325 

ing Isaac in the field in the neighborhood of home, 
he • introduced the happy couple, and that evening 
they were married according to the customary cere- 
monies of the patriarchal times. Abraham soon after 
this died, and Isaac, in company with Ishmael, bore his 
mortal remains to the cave of Machpelah and buried 
it beside the remains of Sarah, leaving an aperture in 
the same vault for himself and Rebekah when they 
should decease. 



326 MONITOR AND GUIDE. 



CHAPTEE VII. 

JACOB. 



Jacob was a twin son of the accomplished and pious 
Isaac; hence, the grandson of the patriarch Abraham. 
He was a very remarkable personage, as to his strength 
of mind, his common sense, and energy. His fortune 
was varied, but he seemed quite equal to any emer- 
gency. And his success is to be attributed to his trust 
in God. If he was prosperous, he attributed his pros- 
perity to the Supreme Ruler of the Universe, who 
showed him the Ladder Vision the second night after 
he left home in search of his fortune. And so, if 
dark and portentous clouds hung over him, or a storm 
beat upon him, in his pilgrimage, he saw a silver lin- 
ing to the cloud. He heard the voice of his father's 
God in the thunder, and beheld his majesty and 
grandeur in the lightning. 

He was younger than Esau, and in accordance with 
the inheritance laws of the times was inferior to the 
elder in the portion of his father's inheritance distrib- 
uted among his children. And yet, the birthright 
portion belonging to Esau was transferable, as the 
sequel in the history of the two brothers proves. 

Esau came in one day from a hunting excursion 
greatly fatigued and suffering from hunger. Jacob 
had just cooked some vegetables and was about eat- 
ing them, when the eye of his brother rested on them, 
and he asked that he might partake of them. Jacob 
granted him the privilege, on condition of his trans- 
ferring the birthright to him. Esau readily con- 



jacob. 327 

sented, and made a bargain of the elder brother's 
blessing for a mess of red pottage. 

Grounding his action on this transfer of the birth- 
right, he afterwards deceived his aged father, and pro- 
cured the birthright blessing. "When his brother 
learned what he had done he was angry, and medi- 
tated revenge. He fully intended to do an injury to 
the supplanter. This led Jacob to fly to Padan-aram. 
The second night after leaving home he reached the 
city of Luz, and while sleeping in the open air, w T ith 
a stone for his pillow, he had the ladder-dream. 
Encouraged by the dream, and feeling pleasant under 
the sensations produced by it, he called the name of 
the place Beth-el, or the house of God. He also 
entered into a solemn covenant to practice charity on 
a large scale, in the bestowment of one-tenth of his 
entire income, where it was needed, to honor God 
and bless his fellow men. He proceeded on his jour- 
ney until he reached the land of Messopotamia and 
the city of Haran, where Laban, his uncle, dwelt. 
The first member of the family he met and made him- 
self known to was a beautiful young maiden whose 
name was Rachel. As soon as the maiden told him 
of the family to which she belonged, he testified friend- 
ship in the simple and pure method of primitive times ; 
he kissed his cousin Rachel. She credited his rep- 
resentation of kindredship, and appreciated his act of 
friendship. She ran to her home and earnestly in- 
formed her father the son of her aunt Rebekah had 
come, and was at the well waiting for an invitation 
to share their society and enjoy their hospitality. 
Laban hurried out, and soon conducted the young 



328 MONITOR AND GUIDE. 

man to the house, which became his home, as a guest, 
for one month. 

It is likely that Jacob won upon the feelings of 
Rachel and her sister Leah during that month, as 
well as upon the feelings of his uncle ; and Laban 
asked him to remain and serve him for wages, giving 
him the privilege of indicating the wages he desired. 

He had already meditated marriage with Rachel, 
and he proposed to serve seven years as a shepherd 
for his cousin Rachel as a wife. He served his time 
out, and made the demand for his wages. Labaa 
readily agreed to it ; but, instead of giving him Ra- 
chel, he gave him Leah. Jacob, as is reasonable to 
suppose he would be, was dissatisfied ; and upbraided 
his father-in-law. Laban justified himself by refer- 
ring Jacob to the custom of the country — for the eld- 
est to be married first- — and he satisfied Jacob by 
agreeing to give him Rachel, also, for seven years 
additional service. The seryice was performed, and 
Jacob married Rachel, also. 

A few years after this marriage he determined to 
go back to his own land and kindred. On the way 
he passed through the valley of Mahanaim, where 
angels protected him; and afterward he met Esau, 
his brother, whose anger had subsided, and who 
treated him with the most marked respect. 

Jacob crossed the Jordan, and went into the 
country of Hamor. There he bought a piece of 
ground of the father of Shechem, erected an altar and 
called it El-Elohe Israel. He afterward went to He- 
bron to visit his father Isaac, and he remained near 
the aged patriarch, ministering to him in his last 



jacob. 329 

years, as a dutiful son loves to minister to and meet 
the wants of a feeble, failing father. 

While he was here, Rachel died, and was buried 
near Bethlehem, which was called, in honor of her, 
the "City of Rachel. " 

It was pobably while he lived in Hebron that he 
lost his father by death, as well as his beloved Ra- 
chel; and though he buried Rachel near Bethle- 
hem, in company with Esau, his brother, he took the 
mortal remains of Isaac to Machpelah and buried 
them beside Rebekah ; and afterward Jacob himself 
and Leah were deposited in the same tomb. And 
where is there a family vault to be found honored 
with the custody of the remains of six as distinguished 
persons as sleep in the cave of Machpelah? 

Jacob passed through a severe trial in the loss of 
Joseph, but he was afterward strangely restored to 
him; and the last few years of his life were spent in 
Egypt, under the eye and care of Joseph, who em- 
balmed his body after his death, and took it to Canaan 
for burial. 



330 MONITOR* AND GUIDE. 



CHAPTER VIII. 

LOT. 



This patriarch was a kinsman of the illustrious? 
Abraham ; and after he attained position and influ- 
ence among men, and wealth in the ownership of large 
herds of cattle and extensive flocks of sheep, his rela- 
tions to him who is styled the Father of Nations were 
very near and dear. The fact that he was a nephew, 
being the son of Haran, led Abraham to have regard 
for him, and a tender feeling toward him. 

Lot remained with his father, as was common for 
sons to -do in the days of the patriarchs, until the- 
father died, then he associated himself with Abraham^ 
and traveled with him from place to place for pastur- 
age for the flocks, and lived with him. 

They consulted together as to their movements^, 
and the judgment and counsel of Abraham was, we- 
judge, invariably followed. When a famine pre- 
vailed in the land where they dwelt, they went, at the 
suggestion of Abraham, down into Egypt, and re- 
mained until the famine was ended. Having been pre- 
served during the famine, and their flocks and herds 
kept alive, when it was passed they went into what 
was called the South Country, and pitched their tents 
near Bethel. But as they kept their flocks separate- 
and they increased rapidly, so that both of them be- 
came very wealthy, they soon discovered that the 
pasturage was not sufficient for both. The servants- 
of each of these patriarchs were looking after their 
master's interests, and difficulties sprung up regard- 



LOT. 331 

ing the pasture until there was considerable strife 
among the servants. This was unpleasant to the pa- 
triarchs, but they determined it should make no differ- 
ence between them. And Lot, as was his custom,, 
listened to the counsel of Abraham, who thought it 
best for them to separate, and he made a fair propo- 
sition to his nephew, which was accepted. If this 
noble example were always followed by Patriarchal 
Odd Fellows when difficulties spring up in Encamp- 
ments how much evil and discord might be avoided. 
Abraham looked at the extensive country and pas- 
turage around them, and felt confident that there wa& 
room for them both and their rapidly increasing herds 
and flocks. To the right of their tents was an exten- 
sive country for pasture, and another one to their 
left. " Now," said Abraham, " If thou wilt go to the 
right, then I w r ill go to the left ; but if thou wilt go 
to the left, then I will go to the right." Lot made hi& 
selection of the country and pasture about Sodom,, 
while his uncle took the other direction, and they 
separated with the most friendly feelings towards each 
other. And their friendship lasted for many years, 
and finally culminated in one of the grandest acts of 
Abraham's life. The people of the country where 
Lot lived became very wicked; and, although he- 
labored as good patriarchs have always done to coun- 
teract the evil and lead the erring to a virtuous life, 
he utterly failed, and mourned over his failure. They 
were punished for their sins by being conquered, and 
their country ravaged by the confederate kings, and 
the peeple carried away captive. As has always been 
the case in* times of calamity, the good have suffered 
with the bad. Lot and his family were taken cap- 



•'332 MONITOR AND GUIDE. 

tives and carried away by the conquerors. As soon 
as the patriarch Abraham heard of it, he armed his 
trained servants, and pursued the conquerors, and 
overtook them and rescued Lot and his family and 
goods, and returned them safely to their dwelling 
place. But it was not long after this until Sodom 
and the other cities of the plain were doomed to 
destruction. Their coming doom was known to Abra- 
ham, and he became so intensely interested for them, 
probably because his nephew lived there, that he 
-earnestly prayed for them. He thought there were 
fifty righteous persons, counting the family of Lot and 
all those who had been influenced by his pious ex- 
ample and counsel; and he prayed that for the sake 
of the fifty they might all be saved. A.nd yet he 
feared there might not be fifty, and prayed for their 
deliverance if there were forty-five, and finally if 
there were ten. The answer was given to him that 
if there were ten the cities should be. saved. He 
thought surely there are as many as ten in the family 
of Lot, and closed up his petition. It fell short of 
ten, and the cities were destroyed. But before the 
destruction, Lot and his family were hastened out and 
sent to Zoar. 

As long as Lot was virtuous and correct in his 
deportment he and his family were the especial favor- 
ites of the God of the Patriarchs. So may we expect 
the blessings of the Supreme Ruler of the Universe 
upon us, so long as we trust in him, and practice the 
sublime principles of Patriarchal Odd Fellowship. 



REUBEN. 



CHAPTEE IX. 

REUBEN. 



33a 



This patriarch was the eldest son of the great and 
good Jacob. When he was born his mother called 
his name Reuben, for she said, " Surely the Lord 
hath looked upon ray affliction; now therefore my 
husband will love me." He passed through youth, 
and on up to manhood without anything specially 
transpiring in his history , or at least there is nothing- 
special recorded. In giving his biography I shall de- 
pend entirely on the Bible, which is an integral part 
of Odd Fellowship, and that inspired volume does 
not shun to refer to faults and foibles as well as to 
virtues. 

When Reuben w r as about forty years of age he- 
grieved his father very greatly by offering a gross in- 
sult to one of his secondary wives, viz : Bilhah, the- 
handmaid of Sarah, and this insult was remembered 
by Jacob even on his death bed, and is referred to in 
his last utterances. There were some privileges be- 
longing to Reuben as the first-born that were trans- 
fered to Joseph's sons, Ephraim and Manasseh. The-, 
privileges and blessings of the birthright belonged, 
according to patriarchal usage, to him, and he proba- 
bly had more right to complain of Jacob's partiality 
to Joseph than either of his brothers, and to complain 
of the dreams and their interpretation that Joseph 
had when a boy. The dreams and interpretations in- 
dicated that Joseph should be first of them all, and 



Od4 MONITOR AND GUIDE. 

that all the brothers and their father should bow down 
to him. 

The excellency of Reuben's character appears in 
that he harbored less feeling against Joseph than did 
the other brothers. When Joseph, in accordance with 
his father's wish, hunted them up, and found them at 
Shechem, all the brothers manifested a disposition to 
murder him except Reuben. He, as the elder brother, 
dissuaded them, and urged that they should not stain 
their hands with his blood, but cast him into a pit to 
perish. He really intended, as early as he could, to 
rescue Joseph and return him to his father ; and he 
would, had he succeeded in his purpose, no doubt 
have warned his aged father against sending Joseph 
again alone on such an errand. 

While Reuben was away the brothers sold Joseph 
to Midianitish merchantmen, and when Reuben came 
back and found him gone he was deeply affected and 
Tent his clothes, saying, in the hearing of his brothers, 
'"The child is not, and whither shall I go?" We can 
not fail to admire the character of Reuben as set forth 
here, and can hardly fail to regret that he did not suc- 
ceed in carrying out his purpose and thereby secure 
the noble record ; yet we can very clearly see an ex- 
emplification of divine providence in all the eventful 
history of Joseph from his birth even until his death. 

After the sons of Jacob went down to Egypt to buy 
corn and were treated so roughly, suspected of being 
spies, and kept under guard three days, they remem- 
bered and confessed their cruel treatment of Joseph. 
Reuben, in the midst of the excitement, remembered 
Lis own purpose, and the efforts he made to save his 
Ibrother, and thereby prevent this reproach now upon 



REUBEN. 335 

them. He said unto his brethren, " Spake I not unto 
you saying: Du not sin against the child, and you 
would not hear? Therefore behold also his blood is 
required." It seems to be quite proper that Reuben 
should call up the circumstance, and remind the 
brothers of their action toward Joseph and of the part 
lie himself acted. 

But the sons of Jacob were released and sent home 
under a charge that theyshould bring their younger 
brother with them the next time they came. When 
the time came for their return to Egypt, Jacob was 
unwilling to let Benjamin go. Reuben knew very 
well they could not procure corn unless they did take 
him, and he set about persuading his father, but for a 
long time the aged patriarch refused. At length 
Reuben said, " Slay my two sons if I bring him not 
to thee ; deliver him into my hands and I will bring 
him to thee again." It was only when necessity de- 
manded that they have more corn — they must have it 
or they would die — that he sent Benjamin in the 
-charge of Reuben and Judah, as we suppose. He did 
return with Benjamin, who had seen his long lost 
brother Joseph, and Jacob afterwards moved all his 
family and flock into that land. 

Reuben became the head of a powerful tribe, and 
before the death of Moses they had their inheritance 
designated on the wilderness side of the Jordan with 
the tribe of Gad and the half tribe of Manasseh, but 
yet their warriors performed faithfully their part un- 
der Joshua in the conquest of the land of Canaan. 

There are two lessons that we, as Odd Fellows, may 
especially learn for practice. One is that of forbear- 
ance. Notwithstanding the dreams of Joseph, and 



336 MONITOR AND GUIDE. 

the interpretation imperiled his birthright privileges 
and blessings, yet he had kind feelings toward Jo- 
seph, and was not affected with envy to the extent 
that the other brothers were. He bore with the child 
and manifested toward him tender care. Another 
lesson we may learn is, to call up past errors, and 
failures, and foibles, and endeavor to gather profit for 
present experience and future conduct, by a contem- 
plation of the past. Thus may we shun the snares 
and escape the dangers before us. 



LEVI. 



CHAPTER X. 

LEVI. 



337 



This patriarch was the third son of the illustrious 
Jacob, and Leah was his mother. There was in the 
history of Jacob's family a very exciting scene, while 
they were sojourning in Shechem for a short season; 
and Levi, with his brother Simeon, w T ere the principal 
actors. The family of Jacob had been disgraced by 
the son of Hamor, and Levi, in company with his 
brother, determined to revenge the disgrace; they 
did so by deceiving the Shechemites, and afterwards 
murdering them. Their father did not approve of 
their act, or to any extent justify them, though 
they gave him their reasons for having done what 
they had done, viz., " Should he deal with our sister 
as with a harlot?" Jacob remembered this act of 
Levi even on his death bed, and denounced it, declar- 
ing that the tribe should be scattered about among 
the different tribes of Israel in the land of Canaan, 
having no distinct portion or division made them. 
Although the act was wrong, and Levi and his de- 
scendants suffered for it, in that the tribe was com- 
paratively small, yet a very important work was per- 
formed by the descendants of Levi in all the history 
of this ancient nationality. . 

It was to this tribe that the three joint leaders of 
the children of Israel belonged. Hoses, Aaron and 
Ifiriam, who w T ere the grandchildren, on the mother's 
side, of Levi. Jochebed, the mother of this illustri- 
ous trio, was the only daughter of Levi, and she was 
22 



338 MONITOR AND GUIDE. 

married to Amram, of the same tribe, in the family 
of Kohath ; hence the father of these distinguished 
persons married his own aunt. 

The three families that sprung from Levi num- 
bered at the time of the Exodus twenty -two thousand 
two hundred and seventy -three males, that were over 
one month old. This entire tribe was honored to 
perform the tabernacle or sanctuary service under 
Aaron and his sons, who were set apart to the work 
and office of the priesthood. They were the agents, 
or actors for the whole nation of Israel in holy things. 

The Levites were consecrated to their work in a 
very imposing and solemn manner. They were to be 
sprinkled with pure water, to shave off their hair and 
wash their clothes. They were to bring two young 
bullocks to the door of the Tabernacle, and in the 
presence of all the congregation of Israel, the hands 
of representative Israelites were to be laid on the 
heads of the Levites, and they were thus consecrated 
to their work, and had their station assigned them in 
the sacred worship. After they were thus set apart, 
the Levites laid their hands on the two young bul- 
locks, and offered them in sacrifice, one for a burnt 
offering, and the other for a sin offering. Thus con- 
secrated they were required to walk to and fro, before 
the Tabernacle door, in the presence of the people, 
thereby signifying that they acquiesced in the solemn 
ceremony fully, and recognized themselves as dedi- 
cated to God and his service. As Odd Fellows we 
may well learn a lesson from the history of Levi re- 
garding the matter of the Shechemites. If we are 
injured by disgraceful conduct of another, and are 
suffering from that injury, let us remember that the 



levi. 339 

Supreme Ruler of the Universe has said, "Ven- 
geance is mine and I will repay." We may also 
learn that deception, unless it is purely innocent decep- 
tion for the purpose of teaching some great principle, 
or improving some important truth, is inexcusable. 
We may sometimes convey great moral truth in this 
way, but let us never risk gross deception, for it may 
lead us, as in the case of Levi and his brother, into 
•conduct that will bring reproach upon us, to be borne 
in all after life. 

And as the Levites were set apart sacredly and sol- 
emnly to their work in the congregation of Israel, 
and the faithful among them ever held their vows 
sacred, so let us remember that in uniting with the 
Order we have been advanced under increasing ties, 
invoked in our obligation. Let us remember those 
impressive lessons, and hold sacred the obligations we 
have taken. The work of the Odd Fellow is clearly 
♦defined in our beautiful ritual. The great field of the 
world is open before us, and our aims should ever be 
to fraternize the family of man. 

The age at which they began their service was 
twenty-five years. The age at which ours may be- 
gin is twenty-one. The first five years with them 
was a kind of probation ; we have, also, after initia- 
tion, a reasonable probation that must be paid, when 
we may advance step by step through all the grada- 
tions of our Order. We may take degree after degree 
until we reach the highest point in the subordinate 
lodge, when we finally represent the high priest 
clothed in his sacred robes and ministering at the 
lioly altar. 

Many of the descendants of Levi had no special 



340 MONITOE AND GUIDE. 

sacred apparel, and yet they had an important part te* 
act. "When the pillar of cloud and fire moved, indi- 
cating the will of the Divine Architect and Ruler 
that the children of Israel should move forward, the 
Levites bore the tabernacle and the things pertaining 
to it as they made their march, and after they passed 
over Jordan and entered the land of Canaan, they 
still took care of the tabernacle and its holy things,, 
and after the temple was built by Solomon on Mt. 
Moriah, they had charge of it, with its altar and fix- 
tures and furniture, and many of them were engage d 
with the priests in giving instructions to the people. 

In the settlement of the land of Canaan they had 
forty-eight cities given them with the country around 
them, and six of their cities were appointed as cities- 
of refuge to which the manslayer might flee and be 
safe during the life of the high priest. 

Some of the judges of Israel were of this tribe, viz.,, 
Eli and Samuel. As a people and tribe of Israel 
they were usually very loyal to the government of 
Israel and to their ruler. 

There were thirty-eight thousand of them fit for 
service, and employed by King David during his 
reign, and eight thousand took part in the coronation 
ceremonies in the vale of Hebron. King David divi- 
ded them into twenty-four clans or courses, and they 
were appointed their service by lot, and this distinc- 
tion was kept up as long as their nationality contin- 
ued. When Jeroboam revolted the Levites joined, 
themselves to the kingdom of Judah. "When reform- 
ation was needed they engaged earnestly and were 
successful as reformers. And although many of them 
were carried away captive into Babylon, yet after the 






LEVI. 341 

edict of Cyrus they returned with Zerubbabel, and 
Ezra, and Nehemiah, and they assisted in the restor- 
ing of their nationality, and the true worship of the 
true God. 

From these descendants of the patriarch Levi we 
may learn lessons as Odd Fellows. We are not all 
called upon to fill important offices in the lodge, but 
we are all called upon to work in the cause of human- 
ity. The sacred vows upon us, involved in our obli- 
gations, should always be remembered and lived" up 
to faithfully. Humanity is to be fraternized — brought 
together — and every member of our Order can act an 
important part in this great drama. Every one can 
-develop the principles of Friendship, Love and Truth, 
which is the three-linked chain that is to bind us. 
Let us all feel that we are consecrated to this work, 
and seek to accomplish all we can in leading men to 
act toward each other as brothers. 



342 MONITOR AND GUIDE. 



CHAPTER XI. 

JOSEPH. 



Joseph was the son of Jacob and Rachel, and a re- 
markable character among the patriarchs. He ex- 
hibited, in a very great degree, the virtues and prin- 
ciples that have been adopted by the fraternity of 
Odd Fellows, and that are inculcated in the initia- 
tory ceremonies, and in the degrees of the Order. 

History presents a grand display of divine provi- 
dence from his boyhood as a dreamer to his mature 
life and official position in the important government 
of Egypt, when he became the savior of his father and 
brethren and of the Egyptian nation, during the ter- 
rible famine that lasted seven years. 

He was a very promising boy, and his father Jacob 
looked upon him with pleasure. He thought he 
saw in him a coming great man. It is quite sure that 
his father was partial to him and showed his partiality 
in such a way that the other sons of Jacob were jeal- 
ous. The sons of Leah and the sons of the other 
wives could not see why Joseph should be distin- 
guished by a coat of many colors. They may have 
observed Jacob's partiality for Rachel, the mother,, 
but they could not see any reason why the son of Ra- 
chel should be any nearer and dearer to him than 
were they. 

In addition to this Joseph had dreams and visions 
of God, and took great pleasure in relating his dreams 
and probably divining the interpretation ; indeed, one 
of his dreams was of such a character that they saw 



JOSEPH. o43 

the interpretation themselves, and they united in 
hating him. Though they hated him, and often spake 
unkindly to him, yet he would harbor nothing but 
the kindest feelings to them. While they were taking 
care of their father's flocks and herds in Shechem, 
Joseph w T as at home with his father. When Jacob 
desired intelligence from them, having no other son 
or servant to send, he sent Joseph to see how they 
were getting along. He might have objected to going 
on such an errand, as he knew his brothers did not 
love him, but he did not object. Indeed, he had the 
most tender feelings for them, and desired to see them 
and express that feeling. When he reached Shechem 
he found they were gone to Dothan. He followed on 
after them, determined, as a dutiful son, and a loving 
brother, to accomplish for himself and his father what 
he had set out to accomplish. 

As soon as they saw him coming they said one to 
another : " There comes that dreamer, let us kill 
him." The elder brother interfered, and at his sug- 
gestion they cast Joseph into a pit in the woods to 
perish. The intention of Reuben was, as soon as an 
opportunity was offered him, to take him up out of 
the pit and convey him back to his father; but while 
he was absent, the other brothers sold Joseph to some 
traveling merchantmen, and they took him down to 
Egypt and sold him to the captain of Pharaoh's 
guards. Joseph, by carefulness, proper behavior and 
faithful service, won upon the feelings of his master, 
who placed him in the important position of steward. 
It was not long until the wife of his master made an 
infamous charge against him, for which he was im- 
prisoned. Joseph was as trusty and faithful as a pris- 



344 MONITOR AND GUIDE. 

oner as he had been as a servant, and he was respected 
by the keeper of the prison, and by his fellow pris- 
oners. By the interpretation of dreams he was re- 
stored to freedom and exalted to honor in the land of 
Egypt. He was clothed in royal robes and wore the 
ring containing the national signet. He had placed 
upon his neck a golden chain and rode in the second 
chariot. He was the next man in office and in 
authority to the king himself. He was afterwards 
honorably married to the daughter of the Priest of On. 
In his management of the affairs of Egypt he pre- 
pared the nation for a seven years famine, and the 
people lived on the government stores. The country 
where Jacob dwelt was suffering on account of this 
famine, and hearing that there was corn in Egypt he 
sent his ten sons down to buy corn. As soon as they 
came to Egypt and made known their wants, the 
brother whom they had so cruelly treated knew them, 
and observed as they bowed before him, with their 
faces to the earth, a fulfillment to the letter of his 
dreams in his boyhood. He made inquiries of them 
regarding their father and their younger brother. 
Little did they think, as he talked to them, that the 
deep feelings of a dutiful son and loving brother were 
moving in the bosom of this great man towards Jacob 
and Benjamin. He dismissed them with their wants 
supplied, charging them to bring their younger 
brother with them when they returned. When they 
came back to Egypt for corn, they brought Benjamin 
with them, very much against the will of their aged 
father. In a peculiar and touching way Joseph made 
himself known unto his brothers, then sent them back 
to their homes to tell their father Jacob that Joseph, 



Joseph. 345 

Ins ^on, was alive and governor of the land of Egypt; 
and he bade them bring their father down to dwell 
with his family and herds and flocks in the best of the 
land. Accordingly Jacob removed to the land of 
Egypt. Again he looked upon the face and enjoyed 
the society of his long lost and beloved Joseph. For 
years Joseph visited his aged father almost every day 
and looked after his interests. At length the pilgrim- 
age of Jacob was ended, and he gathered his children 
about him to receive his parting admonition. He 
gave his dying blessings to them all, including Joseph 
and his two sons, Ephraim and Manasseh. Before 
Jacob died, he expressed a desire to be buried in a 
particular place in the land of Canaan, viz : The cave 
of Machpelah, where his father and grandfather were 
buried, and his mother and grandmother, and one of 
-his own wives. Joseph agreed to carry out his 
w r ishes in this respect, and after embalming the body, 
and spending the usual length of time in mourning, 
according to the custom of Egypt, with a long train 
of attendants, he took the remains of his father to 
•Canaan and buried them, then returned to his posi- 
tion in Egypt. 

Joseph, as a true man, having forgiven his broth- 
ers for their ill-treatment of him, continued his friend- 
ship as long as he lived. He was probably the first 
of them all to die; but before his death he told them 
that God would visit them and direct them. They 
should leave the land of Egypt and enjoy the inherit- 
ance promised their fathers in the land of Canaan. 
When near to death he exacted of them a solemn 
pledge that they would bear his mortal remains with 



346 MONITOR AND GUIDE. 

them and bury him in Canaan. " By faith, Joseph,, 
when dying, made mention of the departure of the- 
children of Israel, and gave commandment concern- 
ing his bones." There are several emblems of mor- 
tality used in imparting instruction in Odd Fellow- 
ship, and one of them has especial reference to the 
death-bed scene of Joseph and his last charge to his 
brothers, viz : " The skull and cross-bones ." 

Moses carried the coffined remains of Joseph from 
Egypt at the Exodus, and when Joshua succeeded 
him as the leader of Israel, he took charge of them, 
and when Canaan was conquered and the descendants 
of Joseph were apportioned their inheritance, they 
were buried in a parcel of ground that Jacob bought; 
of Hamor. 



JOSHUA. 34? 



CHAPTER XII. 

JOSHUA. 

It is quite likely that this distinguished patriarch 
and warrior was one of the elders of Israel in the land 
of Egypt before the Exodus. If so, he heard with, 
joy the words of Aaron when he declared the divine 
determination that Israel should be free. He saw the 
miracles performed that attested the truth of the mis- 
sion of Moses, and became satisfied that he was ap- 
pointed of God. After the visitation of the divine- 
wrath upon Egypt in the plagues, and they were ready 
to start out towards Canaan, Joshua was appointed as 
the Captain-General of the armies, which was a very 
important position, and the fact that he was appointed; 
to the position shows that he was in favor with God 
and held in the highest esteem by Moses and Aaron. 

The first time the name of Joshua is mentioned is- 
after the Red Sea had been crossed, and the hosts of 
Israel had traveled some distance in the desert. They 
had come to Rephidim, and the Amalekites made war 
upon them. The manner in which they made their 
attack was mean and dastardly. Instead of inviting 
the Israelites to a fair battle, or challenging them to- 
an open contest, they fell upon the rear. They 
treacherously sneaked in on them when faint and 
weary, and thereby aimed to cut off the weak and 
feeble and non-combatants, and thus procure the bag- 
gage or spoils. But Joshua, discovering the position,, 
tacked about and threw his army in line of battle, and 
Amalek was discomfited and Israel prevailed. It is. 



-348 MONITOR AND GUIDE. 

interesting to look over the report of that battle. The 
battle was fought by Joshua himself, with a chosen 
part of the great army of Israel. Moses and Aaron 
and Hur were occupying a prominent position on a 
hill overlooking the battle ground, and were intent 
and interested watchers of the contest. Moses held 
the rod of God in his hand while he prayed for vic- 
tory, and Aaron and Hur held up his hands when he 
became wearied. The battle closed and Joshua had 
the honor of a victor. This was his first battle, but 
in every subsequent engagement he was victorious as 
well. There is a remarkable fact recorded in con- 
nection with this victory. God directed that a record 
should be made of it, and that in the ears of Joshua it 
should be rehearsed that the remembrance of Amalek 
should be utterly put out from under heaven. It may 
be that the reason why this rehearsal was to be made 
was, Joshua, thus honored, was to be the successor of 
Moses and the conqueror of all the enemies of Israel 
in his clay. 

Joshua's appointment as commander of the army 
ranked him next to Moses, and with that distinguished 
leader he was on the most intimate terms until Moses 
died. When the leader of Israel was called up on to 
Sinai to receive the revelations that were there made 
to him, Joshua went up with him, and though he did 
not go up into the midst of the cloud that capped the 
mountain, yet he went up to the highest station under 
the cloud, and just below its foldings, amid the ma- 
jestic thunder and the terrific lightning he waited for 
forty days for the return of the honored servant of 
God, while the seventy elders with Aaron, Nadab and 
Abihu, tarried at a station near the base. But Joshua 



joshua. 349 

was above them. Aaron and Miriam both at one* 
time seemed to forget their obligation of fidelity to- 
Moses. Joshua never forgot his. He stood firm and 
unmoved. His friendship for his brother and supe- 
rior officer stood all the tests to which it was put. 
He was one of the spies selected by Moses to go over 
Jordan and explore the promised land. In that ex- 
ploration he stopped at Jericho and was entertained 
at an inn kept by Rahab. He was understood by 
Rahab as a representative of the children of Israel, 
and a spy. She looked upon the Israelites as a great 
people, and believed they would come in possession 
of the land of Canaan, and moreover she had a degree 
of faith in the God of Abraham and Isaac and Jacob. 
Joshua probably saw this developed in her conversa- 
tion and bearing towards him, and he entered into a 
solemn covenant with her that she and her family 
should be preserved when Jericho should be taken. 

Joshua and his associate, Caleb, brought back from. 
Canaan a favorable report. It is true it was a minor- 
ity report. There were twelve spies, one for each of 
the tribes of Israel, but ten united in an unfavorable 
report against the two. The minority report, how- 
ever was adopted, and the commander of Israel willed, 
to go up and possess the land. After Moses died,, 
Joshua, as his divinely appointed successor, led the 
hosts of Israel to the banks of the Jordan, then bade 
the priests bearing the ark go before them across the 
river. As they came down to the edge of the water 
the current stopped, and the bed of the river was- 
made dry, and they passed over, and all the army and 
people followed after them. When all was in readi- 



350 MONITOR AND GUIDE. 

3iess he attacked the city, and God gave it into their 
hands. The inhabitants were all slaughtered save 
Rahab and her kindred, and their deliverance was 
because of the kindness she had showed to the spies, 
.and the promise that Joshua had given her. He was 
satisfied as the commander of the conquering army 
that Rahab had kept the vow she had made him many 
years before, viz : To keep the approach of Israel 
secret from 'her people, and now it remained for him 
to fulfill faithfully his part of the covenant. He ac- 
knowledged the obligations the Israelites were under 
to her, and on behalf of them he tendered her sincere 
thanks, and moreover he rewarded her by giving her 
tmd her kindred citizenship and a part among them. 

Joshua continued to lead Israel against the nations 
inhabiting the land of Canaan, until they were all 
^conquered, and the land was divided amongst them. 
He did not retire from active labor and peril until 
the work was all done, and the peril and dangers were 
all passed. After the campaign closed he retired from 
office, ladened with well-earned laurels. 

Joshua was a true patriot. His services were as 
near disinterested services to his country as any pat- 
riot's have ever been. When ever did a successful 
general retire from service with as little earthly re- 
ward? His work being all done, he delivered his 
valedictory, in which he refers them to the gracious 
dealings of God with them. He earnestly entreats 
them to abolish idolatry in all its forms, then tells 
them of his own and of his family's resolution to serve 
the Lord. The people of Israel all solemnly prom- 
ised to do the same. He recognizes their covenant 



JOSHUA. 351 



and retires. Not long afterwards he dies in a good 
old age, and his body was buried by a loving peo- 
ple in his own inheritance, whilst the immortal 
man ascended to join the company of the illustri- 
ous Moses. 



?52 MONITOE AND GUIDE. 



CHAPTER XIII. 

ELEAZER AND PHINEHAS. 

ELEAZER. 

This remarkable person was the third son of Aaron,, 
the first and most distinguished High Priest of Israel. 
He had a terrible lesson taught him as to fidelity to 
God, and faithfulness in the work and office of the 
priesthood, in the untimely, sad death of his two older 
brothers, Nadab and Abihu. They offered strange 
fire unto the Lord, or common fire instead of sacred 
fire. It is reasonable to suppose from the whole ac- 
count as given of their death, that they went into the 
sanctuary under the influence of strong drink, and 
hence were not capable of discerning between clean 
and unclean things, or common and sacred things, 
and they were suddenly struck with death. Eleazer 
probably took their place, after their death, and 
assisted his father Aaron in the high and holy work 
of the priesthood, and always afterward remembered 
the divine command to Aaron, that he and his sons 
refrain from the use of wine or strong drink when 
they went out into the tabernacle of the congregation 
lest he die, as his two brothers had died. After serv- 
ing with his father several years he became his fath- 
er's successor in the office of the High Priesthood. 

He was inducted into the office by Moses on Mt* 
Hor, under the following interesting and thrilling 
circumstances: The communication was made to 
Aaron that his pilgrimage was ended, his work was 
done, and he should be gathered to his fathers. 



ELEAZER AND PHLNEHAS. 353 

Moses was ordered to take Aaron and his successor, 
Eleazer, and go up on Mt. Hor and there strip the 
High Priest of his robe and mitre, and girdle, and 
breast-plate, and place them upon Eleazer, and thereby 
transfer the office to the son that had so long been 
held by the father. This was surely a solemn order 
to the High Priest, but he submitted at once. He 
ministered for the last time in the tabernacle; looked 
for the last time upon the Urim and Thummim and 
the divine presence in the pillar of cloud and fire ; 
then went up to Mt. Hor, and with sacred ceremony 
resigned his charge. He saw the sacred vestments 
put upon his son, and assisted in inducting him into 
the office, pronounced upon him a father's blessing, 
then led him down upon the mountain and died in 
the presence of his brother and son. 

Moses and Eleazer affectionately closed his eyes, 
and after a few hours they buried him, then came 
down from the mountain and announced his death to 
all Israel. The people of Israel heard the announce- 
ment and accepted Eleazer and recognized him as 
Aaron's successor. 

He entered at once upon the duties of his office, 
and took charge of the sacred things. Under his 
management, in connection with Joshua, the rite of 
circumcision was reinstituted in the plains of Jericho, 
and the Passover feast that had not been kept for 
thirty-eight years; and he assisted Joshua after Ca- 
naan was conquered to divide the land properly 
among the tribes of Israel. 

Eleazer executed the office of High Priest twenty- 
three years at Shiloh, and died and was buried in a. 
hill that belonged to Phinehas, his son and successor. 
23 



354 MONITOR AND GUIDE. 

Like this devoted servant of God and Israel pros 
moted to the office of High Priest, every advancing 
Odd Fellow should come with clean hands and a pure 
heart to his work and offices. He should be an oracle 
of Truth. Be always ready to give good counsel and 
advice to those around him, and as faithfully as Ele- 
azer guarded the tabernacle and its holy things should 
he guard the institution and its interests. Our lodge 
is our tabernacle ; our membership are our congrega- 
tion; our pass words and signs and grips, as secrets, 
are our sacred vessels, sanctified to the service of Odd 
Fellowship, and they can not be used for any other 
purpose than that for which they are given. 

PHINEHAS 

Was the son of Eleazer and the grandson of Aaron. 
He succeeded his father, and hence was the third 
High Priest of the Jews. The most remarkable trait 
in his character was that of zeal for God and the 
religion of his fathers. And the most remarkable act 
of his life was a manifestation of that zeal. 

The circumstance as related in sacred history is in 
substance as follows : Zimri, a prince in the tribe of 
Simeon, became enamored of Cozbi, Avho was a daugh- 
ter of a prince of the Midianites, and boldly brought 
her, in violation of law, into the camp of Israel, and 
took her to his own tent. Phinehas saw it and imme- 
diately followed after him, bearing in his hand a jave- 
lin, and in his zeal for his religion, and his tenacity for 
the law that was being violated, he nerved his arm and 
thrust the instrument of death through the body of the 
guilty Zimri, and also through the body of the heathen 
princess. It had the appearance of rashness, and yet 



ELEAZER AND PHINEHAS. 355 

it was not, for Israel was then being terribly scourged 
with a dreadful plague brought on them for their sin. 
Already twenty-four thousand of the people had died. 
He saw # this demonstration of wickedness, and feared 
that the plague would increase, hence he rushed upon 
these enemies of purity and law and put them to 
death, and thereby stayed the plague and restored 
peace and happiness to Israel. 

His act was approved by Jehovah, and Phinehas 
was rewarded. After this the office of the High 
Priesthood was awarded to him and his family for 
many generations, and the act was referred to often, 
as the means of the divine anger being stayed and 
Israel being saved. 

It was afterwards made the subject of sacred song, 
&nd Phinehas was justified and lauded for it. " Then 
stood up Phinehas and executed judgment, and the 
plague was stayed ; and that w T as accounted unto him 
for righteousness, unto all generations for evermore." 

There is another important act of the life of this 
High Priest demonstrating this particular trait of 
character. On one occasion several princes were sent 
over Jordan into the inheritance of Reuben and 
Gad, and the half tribe of Manasseh, to correct an 
error that was reported as existing among them. 

There was an altar erected it was supposed for idol- 
atrous purposes. Phinehas headed a deputation of 
princes to ascertain whether their brethren were act- 
ually engaged in idolatry or not. He made an exam- 
ination carefully and satisfied himself and the other 
members of the committee that the new altar w r as not 
for idolatrous purposes. He returned and reported 
the facts, and united with the people in praising God. 



356 MONITOR AND GUIDE. 

There is a lesson for us as Odd Fellows to learn 
from the developed character of this High Priest. 
Zeal for the right should always mark us among our 
brethren and mankind. There should be tenacity for 
laws especially pertaining to purity, and determined 
opposition to all innovations upon the ancient land- 
marks of our Order. Let us keep them for con- 
science sake, and preserve unsullied the fair fame of 
our institution. 



SAMSON. 



CHAPTER XIV. 

SAMSON. 



In some respects this patriarch was a very remark- 
able personage. He was the son of Manoah, who 
belonged to the tribe of Dan, and his birth was an- 
nounced by an angel in a remarkable manner. The 
wife of Manoah and the mother of Samson, was 
alone in the field when the heavenly visitant accosted 
her and assured her that she should bear a son, and 
he should be a deliverer of Israel, and, moreover, 
that he should be a great prodigy of human strength. 
She received instruction to preserve herself from the 
slightest touch of wine or of strong drink, and was in- 
formed regarding her coming son that he should be a 
Nazarite from his birth. She went and told her hus- 
band what the angel had communicated to her. He 
was exceedingly anxious that the heavenly visitant 
should come back again. The angel did appear to 
the woman again, and she ran and told her husband, 
who went out to the place, and the declaration of the 
angel was re-uttered to him, and the truth of it 
confirmed by a wonderful manifestation. The angel 
touched the rock on which Manoah offered sacrifice, 
and fire came out from it and consumed the sacrifice, 
while the angel ascended in the flame up to heaven. 

Samson was born; and while yet young the spirit 
of the Lord rested with him, and moved him to great 
deeds of daring and bravery. While the mind and 
heart was being developed, and the goodness of his 
nature manifest, the fact was set forth that he was en- 



358 



MONITOR AND GUIDE. 



dowed with supernatural strength. As he developed 
into manhood and thought of marriage, he saw a 
woman of Timnath that attracted his eye and his 
heart; and upon forming her acquaintance he desired 
to marry her, and made known his desires to his 
father and mother. They at first objected, because 
she was a woman of another nation, and tried to dis- 
suade him from consummating a marriage contract 
with her; but his mind was fully made up, and he 
said to his parents, " Get her for me for she pleaseth 
me well." Accordingly they went to Timnath with 
him' to consummate the espousal. As they were 
journeying along the road a lion roared against them 
and threatened to destroy them. He made an attack 
upon the furious beast without a weapon of any kind ; 
but he took hold of the lion with his hands, he tore 
it in pieces as he would have torn a kid. His father 
and mother were probably in advance of him and did 
not see the struggle or know what their son had ac- 
complished, for he said nothing to them about it. 
After the parents had accomplished their errand, they 
returned home and Samson with them. A few months 
afterward, Samson and his parents went to Timnath 
again, their object being to consummate the marriage. 
As he came to the place where he had the contest 
with the lion, he turned aside to see the carcass of the 
lion ; and to his astonishment there was a swarm of 
bees and honey in the carcass of the lion ; and he took 
some of it in his hands and went on eating, and gave 
to his father and mother, and they did eat. He pro- 
bably told where he procured it, but did not tell them 
of having killed the lion himself. 

The marriage feast was prepared according to the 



SAMSON. 359 

custom of that age ; and as the guests began to enter 
into the enjoyment of the same Samson put forth a 
riddle, and promised to his thirty companions, if they 
found out its import during the feast, he would give 
each one of them thirty sheets and thirty changes of 
garments, on condition that if they failed they should 
give him thirty sheets and thirty changes of garments. 
His riddle was as follows : " Out of the eater came 
forth meat, and out of the strong came forth sweet- 
ness." They studied over it three days, and then be- 
set Samson's wife to tell them; and they were so 
mean and unprincipled as to threaten to burn her and 
her father's house with fire if she did not discover to 
them the import of the riddle. To save herself and 
her relationship she urged her husband to tell her, 
and he was finally induced to do so, and she immedi- 
ately told them ; and on the seventh day they came 
forward and expounded the riddle and claimed their 
reward. Samson knew very well that they had 
secured the import of the riddle from her, and was 
displeased ; and thinking she had dealt treacherously 
with him, he left her and returned to his father's 
house. But he met the obligation to the thirty by 
killing thirty Philistines at Askalon and giving the 
spoils to those who had expounded the riddle. 

Afterwards he visited his wife • in Timnath and 
found her the wife of another man. This led him to 
meditate and determine on revenge, and he set the 
Philistines' corn on fire and destroyed it, with theii 
vineyards and oliveyards. They, in turn, revenged 
this by burning Samson's wife and her father with 
fire. The great man felt that this was a greater in- 
sult than any before given, and the cruelty should be 



360 MONITOR AND GUIDE. 

avenged. Accordingly he " smote the Philistines, 
hip and thigh, with a great slaughter." 

After this the Philistines learned that Samson was 
at Etam, and three thousand men of Israel went there 
to take him for delivery over to the Philistines, think- 
ing it much better to do so than to risk a war with 
this people. When he was placed in their hands 
they were very exultant, and began to shout against 
him, when he broke the cords that bound him, and 
seizing a jaw-bone he slew a thousand men with it, 
and so delivered himself from their hands and power. 

Not long after this he was at Gaza, and the Philis- 
tines hearing of it surrounded the city and deter- 
mined to kill him; but in the night he started out, 
tearing down the gates and carrying the gates and 
posts to the top of the hill Hebron, thereby defying 
his enemies. 

He afterwards became acquainted with and mar- 
ried a woman named Delilah, in the valley of Sorek. 
As soon as the Philistines knew of it, they came to 
her and demanded that she ascertain where his great 
strength lay and make it known to them and they 
would richly reward her. Her love for Samson must 
have been defective, for with the reward in view she 
harrassed him until he told her the truth, and she 
cut off his hair and gave him up to his enemies. 
They treated him cruelly by putting out his eyes, fet- 
tering his limbs, and reducing him to the meanest 
slavery. He continued in this suffering condition for 
a year, when on a festival day they brought him out 
before the populace for sport, and in the midst of the 
hilarity of the occasion he took hold of the central 
pillars of the house, and bringing his strength into 



SAMSON. 361 

use he tore them from their place, and the building 
fell with a crash and thousands were killed. 

He was a judge of Israel for twenty years, though 
his magistracy may have been confined to the tribe 
of Dan, and when he was a prisoner among the Phil- 
istines they remembered him kindly, and after his 
death they hunted up his remains amid the ruins of 
rhe fallen building and gave it a respectable burial 
in the burving ground of his father Manoah. His 
virtues and his daring exploits were remembered by 
his people, and there has been a faithful record of 
them in the history of Israel. 

We will not say that Samson was without faults 
and failings as a patriarch, but he had excellencies be- 
yond many others, and the favor of the great Supreme 
Ruler was upon him, and the Divine Spirit was with 
him; and that same Divine Spirit, under the New 
Testament dispensation, refers to him among the 
ancient worthies who had faith in God. It was this 
spirit of "trust" that made him so great and good, 
and that same faith in God will secure for us the 
divine favor and protection. Nay, more; it will 
make us great and good, bringing us into union with 
him whose favor is sweeter than life and stronger 
than death. 



362 MONITOR AND GUIDE. 



CHAPTER XV, 

BARAK. 

The faith of this distinguished patriarch ana war- 
rior is referred to and commended among the other 
worthies of the Old Testament dispensation. He is 
a shining star in the galaxy displayed by the author 
of the epistle to the Hebrews, and referred to in Pa- 
triarchal Odd Fellowship as the last lessons are given 
to the Royal Purple Degree member. He was one- 
of those important personages who through faith 
"subdued kingdoms, wrought righteousness, obtained: 
promises, escaped the edge of the sword; out of weak- 
ness were made strong; waxed valiant in fight;, 
turned to fight the armies of the aliens." 

This patriarch was the son of Ahinoam, and was 
selected by the God of the patriarchs, in company 
with Deborah, a prophetess, to deliver them — the 
people of Israel — from the hand and power of Jabin,. 
a mighty king of the Canaanites. This celebrated wo- 
man seemed to occupy the position of ruler of Israel, 
or governess of the people ; and she is the first female- 
ruler of whom we have an account. With the author- 
ity of a ruler she summoned Barak to take the field: 
against the hostile army of the Canaanites. He agreed 
that he would obey the summons-praise an army and 
fight with the hosts of Jabin, the king of Canaan,, 
who were being led by Sisera, the most noted Ca- 
naanite general — provided the royal woman would 
accompany him. Accordingly she agreed to go, and 
Barak assembled an army % from the tribes of Zebulon 



BARAK. 363 

and Napktali, often thousand men. They were hur- 
riedly equipped and trained by Barak, and led out 
and encamped on Mount Tabor, where the enemy 
could see them and they could have an opportunity 
of seeing the enemy, and take a fair survey of the- 
battle-ground. 

Sisera, the general of King Jabin's army, saw the 
army of Barak in their position on the slope of the 
mountain, and he immediately made ready for the 
coming battle. He gathered together his nine hun- 
dred iron chariots and his men of war, and marched 
them to a place he had selected near the river Kishon., 
and set himself in* battle array. Barak saw him, heard 
his challenge, and threw his army in line of battle. 
Just at that point, according to Jewish history, a 
providential storm came on, and the wind and rain 
blew fiercely in the faces of the enemy, so that the 
waters' of the river came over the lowlands occupied 
by the Canaanitish army, and the softened earth pre- 
vented the easy movement on the part of the soldiery 
of the iron chariots of Jabin. He saw the effects of 
the storm, and as Deborah looked from the heights 
of Tabor upon the enemy, she said to her general, 
" For this is the day in which the Lord hath delivered 
Sisera into thy hand." He was inspired by her dec- 
laration, and comprehending the situation, he boldly 
rushed with his army down the hill and utterly routed 
the hosts of his enemy. It was a complete victory: 
the army was demoralized; Jabin, the king, was 
routed, and Sisera, his general, lost his life. 

Among the wars that have transpired in the history 
of the world, it is doubtful whether there ever was 3 
more complete victory than this victory of Barak, for 



•364 MONITOR AND GUIDE. 

•every man of the army of Jabin fell by the sword. 
The soldiers were all slain, the nine hundred iron 
chariots were captured with all the baggage and sup- 
plies and weapons of the Canaanitish army. And 
though Sisera, the general, was not taken prisoner on 
the battle-field, or killed in the general slaughter, yet 
lie was afterwards pursued and fell in death. When 
he found that he had lost control of the army and the 
battle had gone against him, he alighted from his 
chariot and fled on foot for his life, hoping in his 
flight to find some loyalist who would befriend and 
shelter him until the danger of being taken by his 
<enemy was over. While engaged in flight he came, 
tired and exhausted, to the tent of Jael, the wife of 
Heber, the Kenite. She recognized him, invited 
him in, and furnished him with a rich repast. Think- 
ing himself in the tent of a friend, he laid him down 
to sleep. Soon his sleep became deep, and Jael stole 
silently into the apartment with a hammer in one 
hand and a tent-pin in the other, and placing the 
point of the pin on the temple of the sleeping general 
rshe nerved her arm and drove it through his head, 
fastening it into the ground, and he died almost with- 
out a struggle. 

It was not long after this that Barak, the conquer- 
ing general of Israel, was passing the tent of Heber, 
the Kenite, probably with a body-guard, in search of 
the fugitive. Jael saw him, and hailed him with joy 
as the deliverer of Israel. She took him into the 
tent and showed him the Canaanitish general as he 
lay in death, fastened still to the ground by the tent- 
pin that had been driven through his temple. 

This complete victory of Barak brought peace and 



BARAK. 365> 

rest to Israel, which lasted forty years. Whether 
this patriarch general had any part in the composi- 
tion of the song of thanksgiving usually styled the 
Song of Deborah and Barak, or not, he no doubt 
joined heartily in the sentiment, and his voice was 
united with the prophetess in singing it. As he 
shared the responsibility of the conflict with Deborah, 
so he was willing; to share with her the honor of the 
victory. Let us learn from his history and character 
as given above to have "Faith in God/' and as in all 
other important undertakings we look to the Supreme- 
Ruler of the Universe for all needed help, let us 
watch the workings of Providence, and be careful 
always to work with them. If as Odd Fellows our 
hearts are set upon the accomplishment of any great 
and important enterprise, and we can be more effect- 
ual by associating some other person with us in the 
work, as Barak associated Deborah with him, let us 
accept the helper, share in the. work, and divide the 
honors. The mystic ties of our great brotherhood 
will afford us ability and opportunity in our field of 
labor for accomplishing great good for the Order and, 
for mankind. 



>66 MONITOR AND GUIDE. 



CHAPTER XVI 

SAMUEL. 



Samuel was one of the most important characters 
-of the Old Testament dispensation, and there are 
many important lessons to be gathered from his his- 
tory and character for Odd Fellows to receive, mem- 
orize and practice. In very early life he was led, un- 
der the training and discipline with which he was 
favored, to reverence and obey the Supreme Ruler of 
the Universe. He was but a little boy when he be- 
gan to minister under the direction of Eli, the priest 
at Shiloh, where the Ark of the Covenant was and 
when the first revelations were made to him. He 
was sleeping under the same roof and possibly in the 
same apartment in which Eli slept, when the Lord 
called unto him. The call awoke him from his sleep 
and he hurried to the side of Eli's couch and waking 
him said, " Here am I, for thou callest me." Eli 
looked at the innocent child and said, "I called thee 
not, my son, lie down again." Samuel had but just 
laid him down again until the Lord called. He 
thought surely it was the voice of Eli, and he ran to 
ask him what was his pleasure. Again Eli assured 
him he had not called him, and bade him lie down 
again. A third time the Lord called him and he in- 
stantly reported himself to Eli, feeling assured that if 
he had been mistaken before he surely was not mista- 
ken now. The aged priest suspected that the Lord 
called Samuel, and he bade him lie down again, and 
if he heard the voice, say, " Speak, Lord, for thy 



SAMUEL. 6bi 

servant heareth." Accordingly he lay down again 
with a complete reverence in his young heart for God, 
and waited for the call. The first lesson learned by 
every Odd Fellow in the ante-room of the lodge be- 
fore being admitted and passing through the ceremo- 
nies of initiation is that there is a God, and that he is 
Lhe Supreme Ruler of the Universe. And the first 
emblem of Odd Fellowship teaches the infinite knowl- 
edge of Deity, and all the teachings of our Order im- 
press us with the importance of a due reverence for 
God at all times. As the youthful Samuel lay upon 
his couch waiting reverently for the revelation about 
to be made to him, so we should always remember 
that the all-seeing eye of God is ever upon us, and we 
should w T ait for the instructions of his will in the 
openings of his providence, and use the opportunities 
with which w ? e are afforded of doing good. 

The voice of the Lord called to Samuel and he fol- 
lowed the directions of Eli and was informed of the 
calamities about to fall upon Israel, and especially 
upon the family of the aged priest, and although the 
revelation was of the character it was, he told it to 
Eli " every whit, and hid nothing from him." 

Samuel grew up in the temple, had many reve- 
lations made to him, and became noted as a proph'et 
from Dan to Beersheba. AVhen Eli died he succeeded 
him as the judge of Israel, and before his death the 
forms of government were changed to that of a kingly 
government, and he was the honored instrument of 
placing the first king, viz., Saul, on the throne of 
Israel. 

When the Philistines who warred with Israel cap- 



368 MONITOR AND GUIDE. 

tured the Ark of the Covenant, Samuel was in deep 
sympathy with his people, and at Mizpah he appointed 
a solemn fast and prayed to God for a victory for his 
people. The prayer was effectual and the enemies of 
Israel were confounded When king Saul violated 
his obligations by sparing Agag and the spoils taken 
in the Amalekite war, Samuel shunned not to reprove 
the king, and although the king plead his own cause 
earnestly, and justified himself in what he had done 
in pretense of desire to sacrifice unto his God, Samuel 
showed him that obedience was better than sacrifice; 
that it was far more preferable to hear and heed the 
divine mandate than to offer in sacrifice even the fat 
of rams. King Saul was convinced that he had done 
wrong and made humble acknowledgments, but Sam- 
uel seems to have lost confidence in the king, and 
that lost confidence never was restored. 

He had the honor, also, of anointing David, the 
son of Jesse, to be king over Israel instead of Saul, 
whom God had rejected. During the latter part of 
his life he presided over a school of young men who 
were devoting themselves exclusively to the service 
of God, and in this employment he probably closed 
his days. He died, it is likely, in Eamah, in honor 
with his people, for they greatly lamented his death, 
and buried him in the tomb he had prepared for him- 
self. 

This great patriarch and prophet was a worthy ex- 
ample of correct deportment, good habits, and devo- 
tion to Israel and the God of Israel; though his sons 
became dissolute and abandoned. They "turned 
aside after lucre, took bribes and perverted judg- 



SAMUEL. 369 

ments." They were wicked and unworthy such a 
father. 

He was a bold and ardent advocate for the truth 
and not afraid to reprove wickedness even in high 
places. In these respects he is worthy of our imita- 
tion. 

At the time that David was being persecuted by 
Saul, who was hunting for his life, he fled, as was nat- 
ural to suppose he would, to Kamah, and sought an 
interview with Samuel, who had anointed him as the 
successor of Saul. And of the old prophet he asked 
counsel and advice. Samuel received him kindly and 
kept him at his residence many days, giving him 
counsel and advice to govern him as to his future 
course. 

When Saul was in extremity in his contest with, 
the Philistines he applied to the witch of Endor, hav- 
ing disguised himself so that he should not be known 
to her as the king of Israel. He demanded of her a 
communication with a departed spirit, as I suppose 
women of her profession claimed that they could call 
up spirits. She objected to it on the ground that 
such performances had been forbidden by law. And 
she suspected that the application was a snare to 
entrap her, but Saul assured her that it was not so, 
and that he would stand between her and all danger. 
She asked him then what spirit she should call up, 
and he said, " Bring me up Samuel." Soon the spirit 
of the departed prophet appeared in fact, sent by the 
Almighty, against whom Saul had sinned. As soon 
as the real form of Samuel had appeared the woman 
was affrighted and cried with a loud voice. King 
Saul saw nothing and asked the woman to describe 
24 



370 MONITOR AND GUIDE. 

the appearance. Accordingly she gave him a descrip- 
tion of the appearance. Just as he became satisfied 
tfiat it was Samuel the voice of the prophet fell upon 
his ear in an awful denunciation and a declaration 
that he should die on the morrow, and the hosts of 
Israel should be captured by the Philistines, which 
oarne to pass in accordance with the revelation. 



DAVID AND JONATHAN. 



371 



CHAPTER XVII. 




DAVID AND JONATHAN. 



Though it would be pleasant briefly to trace the 
interesting history of these two men separately, 
yet in introducing them to the wives of Odd Fel- 
lows or to Odd Fellows themselves, they can not 



372 MONITOR AND GUIDE. 

very well be separated. Their lives are an espe- 
cial enactment of a drama in Odd Fellowship, or 
rather a drama which our Order has accepted and 
indorsed, and with which impressive truths are 
strikingly taught. David was the son of Jes?e, 
an humble man of Bethlehem, descended from 
Rahab and Salmon. When very young he kept 
his father's sheep and studied music without a 
teacher, yet he was selected as the successor of 
King Saul, and anointed by the old prophet Sam- 
uel in his boyhood. Jonathan, on the contrary, 
was the son of Saul and a prince in Israel, and 
being the eldest .son of Saul, was heir apparent to 
the throne. 

These two young men seemed to be incidentally 
thrown together, for David, when quite young, was 
called to the important position of musician in 
court. He performed the wonderful feat when a 
shepherd boy, of killing a lion and a bear, and 
afterwards the still more wonderful feat of slaying* 
Goliah of Gath, the Philistine giant. Whether 
the music of David or his valor won first upon the 
heart of Jonathan we are unable to say, but cer- 
tain it is that about this time there commenced a 
lasting friendship between David and Jonathan. 

They became so intimate that they entered' into 
each other's confidence and were made familiar 
with each other's thoughts and feelings; their 
souls were joined together. "Jonathan, in soul,, 
was knit with the soul of David, and Jonathan 
loved him as his own soul." This would not have 
been the case had not David fully reciprocated the 
friendship of Jonathan. They were grand men; 



DAVID AND JONATHAN. 373 

no iove was lest, for each was worthy of the friend- 
ship of the other. Their true friendship seemed 
to bring about a sameness. It was like one soul 
in two bodies. Jonathan's soul seemed to be a 
duplicate of David's. Their love was mutual, and 
with their increasing acquaintance it increased, 
until they entered into a solemn covenant, ami 
Jonathan, to ratify the covenant, gave David his 
robe, his sword, his bow and his girdle. This was 
a grand present of a prince to one who as yet was 
comparatively humble in the government. 

David, with the friendship of Jonathan attend- 
ing him, was happy, and he constantly gained 
upon the feelings ol King Saul, so that the king 
promoted him to the office and position of Field 
Marshal, and at the head of the hosts of Israel he 
went forth to battle and had victory over the ene- 
mies of his nation. As David returned from the 
slaughter of the Philistines the women of Israel 
came out to meet King Saul flushed with victory, 
and they said to one another, so loud that King 
Saul heard them, " Saul hath slain his thousands, 
and David his tens of thousands," i. e., Saul hath 
been opposed by thousands in his wars, and con- 
quered them, but David has been opposed by tens 
of thousands and has conquered them. The king 
was angry, and in his jealousy determined to kill 
David; and one day, while engaged in his old em- 
ployment of making music by playing upon his 
harp, Saul cast a javelin at him to kill him. Saul 
then changed the position of David in the army 
from a generalissimo to a common soldier. 



374 MONITOR AND GUIDE. 

He afterwards offered to make David his son-in- 
law if he would slay a hundred Philistines and 
bring him proof that he had slain them. This was 
but a plot laid to have him killed, but he performed 
the feat, and Michal became his wife. This brought 
David and Jonathan a little nearer together, they 
now being brother-in-law to each other. Saul then 
gave an order to all his servants to kill David, and 
he even spake to Jonathan to that effect. Ah ! he 
knew nothing of the intimacy existing between 
them. Jonathan even sought David, and finding 
him, told him of his father's order; and he said to 
David, " Take heed to thyself," a. e., be watchful,, 
and carefully avoid the servants of my father ; 
"Abide in a secret place and hide thyself; I will 
commune w^ith my father, and give thee the result; 
what I see that will I tell thee." 

Here the friendship of the two became more 
intensely interesting. David begins to feel that 
his interests are as safe in the hands of Jonathan 
as they could be in the hands of any earthly friend. 
Jonathan then went into the presence of his father 
and presented the cause of David; and soon he 
was delighted to see that the wrath of his father 
was pacified, and with exquisite pleasure he heard 
the king say, "As the Lord liveth, David shall not 
be slain." 

David again, as a result of Jonathan's friendship, 
serves the king as a musician, and the prince, Jon- 
athan, sits near to listen to the mellowy strains. 

Again there was war, and David won laurels by 
a great slaughter of the enemy. Then the envy 
and jealousy of Saul appeared, and he made an 



DAVID AND JONATHAN. 375 

attempt again to kill David. He saved himself by 
flight. Then the king sought his life by sending 
messengers to his house, but in this also he failed, 
for David made his escape and went to Ramah, 
where the prophet Samuel lived. Saul, hearing 
that he was there, went to take him for death, and 
again he failed. 

David then sought an interview with Jonathan, 
his covenanted brother. It seems from the conversa- 
tion had with the prince on the part of David, that 
he was apprised of his father's anger, and thought 
surely there is a mistake. But David assured him 
that there was no mistake, that Saul was certainly 
intending to kill him, and was hiding his intentions 
from Jonathan. He closed his earnest presentation 
of his case by saying, " But truly, as the Lord liv- 
eth, and as thy soul liveth, there is but a step be- 
tween me and death." Jonathan began to feel tnat 
his friend was right, and he said to him, '-Whatso- 
ever thy soul desireth, I will even do it for thee." 
"Then," said David, "to-morrow is the new moon, 
and I should not fail to sit with the king at meat, 
and let me go, that I may hide myself in the field 
until the third day at even. If thy father at all 
miss me, then say, 'David earnestly asked leave of 
me to go to Bethlehem, his city, for there is a 
yearly sacrifice for all the family.' If he say thus, 
w It is well,' thy servant shall have peace; but if he 
be very wroth, then be sure that evil is determined 
by him." And Jonathan agreed to this procedure. 
Then he went with David out into the field and 
called on God to witness his sincerity as he coven- 
anted afresh and acknowledged his convictions that 



376 MONITOR AND GUIDE. 

the Lord had appointed David as successor of Saul, 
his father, and he only exacted from David the 
pledge that he would show kindness to him if he 
was yet living, and to his family after him. 

David entered into the covenant. Then said Jon- 
athan, "To-morrow is the new moon, and thou 
shalt be missed, because thy seat will be empty. 
And when thou hast staid three days, then thou 
shalt go down quickly and come to the place where 
thou didst hide thyself, and thou shalt remain by 
the stone Ezel, and I will shoot three arrows on 
the side thereof, as though I shot at a mark; and 
behold, I will send a lad, saying, ' Go, find out the 
arrows ! ' If I expressly say unto the lad, ' Behold, 
the arrows on this side of thee!' then come thou, 
for there is peace; but if I say unto the young 
man, ' Behold, the arrows are beyond thee ! ' go thy 
way, for the Lord hath sent thee away." 

The next day Saul sat at meat with his courtiers, 
and David's seat was vacant; but he thought pos- 
sibly his servant was not in proper condition to be 
present. The next clay David's place was still 
empty, and addressing himself to Jonathan, he 
said, " Wherefore cometh not the son of Jesse to 
meat neither yesterday nor to-day?" Jonathan, 
true to his covenant with David, said, u David ear- 
nestly asked leave of me to go to Bethlehem. I 
granted him the privilege, and that is why his seat 
is vacant." Saul became very angry, and uttered 
toward Jonathan the most bitter and hateful sar- 
casm, but Jonathan stood undaunted in the pres- 
ence of his father, strengthened by the ties of their 



DAVID AND JONATHAN. 377 

mutual covenant, and he heard his father say, 
41 David shall surely die." He ventured to ask his 
iather why David should be slain; what he had 
done; when, in a fit of rage, Saul threw a javelin 
at his own son to kill him. 

The next morning Jonathan went, at the ap- 
pointed time, into the field, and a lad with him, and 
taking a position not fer from the stone Ezel, he 
shot an arrow. David saw it circling for a fall be- 
yond him, and then he heard the voice of Jonathan 
saying to the lad, " Is not the arrow beyond thee ? " 
He well knew the meaning of this action, and of 
these words, viz., " Gro thy way, for the Lord hath 
sent thee away." 

Jonathan sent his lad back to the city, and he 
sought once more the society of David. He hurri- 
edly recited the scenes of the last three days, then 
pronounced his blessings upon David, and sent him 
away. Jonathan afterwards heard that David was 
in Ziph, and he periled his life to secure an inter- 
view with him, during which they renewed their 
-covenant and took au affectionate leave of each 
other. At length the Mt. Gilboa battle came on, 
and Jonathan was slain in battle. The report of 
ihis death reached David, and he composed the 
mournful elegy, "I am distressed for thee, my 
brother Jonathan ; very pleasant hast thou been 
•unto me ; thy love to me was wonderful, passing 
the love of woman." 

It was the privilege of David afterward to show 
kindness to Mephibosheth, the son of Jonathan, 
and he gave him all the estate of his grandfather 



378 MONITOR AND GUIDE. 

Saul, and permitted him to eat of his own table. 
He cared for the son of Jonathan, and provided 
for him, treating him with the utmost respect and 
affection. 



THE GOOD SAMARITAN. 



379 



CHAPTER XVTII. 




THE GOOD SAMARITAN. 

This parable, given by the Great Teacher, pre- 
sents a beautiful exemplification of the principles, 
of our Order. How beautifully does it represent 
friendship, under its strongest and surest test, viz : 
adversity. The subject toward whom this demon- 
stration was made was a Jew, who had fallen 
among thieves, and who had been robbed and 
stripped of his clothing, and so severely wounded 
that he was in a dying condition. For hours he 
/ay suttering, with no one to minister to him; and 
it was not because the robbery and murderers had 
dragged him away into some secret place where 
his groans in his agony and his ahrieks in his pain 
could not be heard; for he lay by the roadside, 
within a few feet of the spot where he had fallen 



'580 MONITOR AND GUIDE. 

by the hand of the robber, and where, in all prob- 
ability, he had been left senseless. The blood was 
gushing from his wounds, and he was seeking ease 
from his pain in sighs and groans, but all the time 
hoping some friend would pass along and render 
him relief. It was a public road, a thoroughfare 
of travel, and he might well expect assistance. It 
is possible that several passed along that way hur- 
riedly, without stopping to examine the case, or 
give assistance to the sufferer; and he, pooK man, 
wondered at their want of sympathy. But at 
length he heard the footsteps of one coming, trav- 
eling more slowly, and he thought surely here 
comes relief. With the anxiety of a dying man, 
as he mustered his remaining strength, he saw him 
approaching, and behold, it was a priest — one to 
whom, as a devout Jew, it may be he had often 
gone for counsel, and the benefit of whose office 
and ministry he had often enjoyed; one to whom 
he had often given of his substance the regular 
tithes demanded of him as a member of the Jew- 
ish church, and under whose approval he had be- 
stowed his free-will offerings ; and he thought, 
surely he will care for me and minister to me in 
my necessity; but no! He comes nearer and 
nearer, possibly checks up a little in his travel, 
turns his eyes in the direction of the sufferer, but 
with a cold, unfeeling, heartless look and manner, 
he journeys on. What if the sufferer had no 
badge of Judaism about him by which the priest 
might know him as one of his parishioners? He 
had been stripped of his clothing. What if he 
did not express in words the courtesy usually 



THE GOOD SAMAEITAN. 381 

practiced by the Jews toward their priests? He 
was weakened by the loss of blood, until it wa& 
exceedingly painful to speak, if, indeed, he could 
speak at all. He ought to have rushed to the side- 
of the dying man and examined the case to see 
what could be done ; and if he wa6 unable to meet 
his wants, send him help as early as possible; but 
no, he pursues his journey, banishes the sight of 
the dying man from his mind at once, and erases- 
the faint impression fixed there. The poor Jew 
lay wondering at this strange neglect, when the 
sound of footsteps again falls upon his ear. Hope 
revives, and to himself he says, surely a friend is- 
coming; I shall now have relief. Again he mus- 
ters his failing strength and looks in the direction 
of the sound of the footfall of the traveler. The 
form of the traveler appears in view, at first dimly j. 
and as he comes nearer he discovers that it is an- 
other functionary of the Jewish church, a Levite_ 
He remembers how he was treated by the priest a. 
few moments .before, and almost fears a repetition 
of neglect; but then he knows all officers of the 
church are not alike in indifference to a sufferer,, 
and he hopes this one will show himself a man.. 
But no, he comes nearer and shows no sign of sym- 
pathy. The only difference between him and the 
priest is, "he passes by on the other side." Is it 
possible to conceive of more shocking indifference,, 
and who does not abhor it? It almost chills the 
coursing blood in the veins of any man possessing 
the finer feelings of humanity to read the account. 
There lay that unfortunate Jew, helpless and grow- 
ing weaker and weaker, and wondering how it was. 



382 MONITOR AND GUIDE. 

possible for a priest and a Levite to fail to carry out 
the principles of their religion, which obligates all 
its votaries to perform works of love and mercy. 
I fancy he had almost given up all for lost, and 
was resigning himself in his extremity to death, 
there in the public road. 

But another traveler came along who was of 
another people, and moreover, a people with whom 
the Jews had no dealings. He was a Samaritan ; 
he had means, and an open hand and a heart in 
that hand. As he came near his attention was at- 
tracted by the sound indicating suffering, and then 
hy the sight of the sufferer. He hurried to his 
■side, and with a feeling heart bent over the dying 
man and listened to the story of his wrongs. That 
pale face and weakened form was a fellow-being in 
distress, and the sympathies of his nature were 
aroused, a tender chord was touched, and he began 
his work of mercy. He leaped over party preju- 
dice and distinction, and gave a?i exhibition of the 
fact that his religion was not destitute of the prin- 
ciple of compassion. Like the Great Teacher 
blessing the woman of Samaria at Jacob's well, 
though he was a Jew, this good Samaritan blessed 
a suffering Jew. He made an examination of the 
wounds and ascertained, as far as he could, their 
depth and extent; then procured bandages and 
bound them up. He allayed the pain by pouring 
in "oil and wine." The appreciating heart of the 
sufferer was touched by these acts, and especially 
so when he saw that his benefactor was a Samari- 
tan. Here was help from a direction that he least 
expected. The works of mercy of this good 



THE GOOD SAMARITAN, 383 

Samaritan are only commenced. After dressing 
the wounds and reviving the sufferer, he deter- 
mined to remove him to a pleasant place and pro- 
cure attention such as he needed. His business was 
such that it demanded as short a stay as possible; 
accordingly he raised up his patient, and with what 
help he could give himself succeeded in setting him 
on his own beast and holding him there while he 
led the animal along the road to the nearest tav- 
ern; then he procured help, and the wounded man 
was taken in and laid upon a bed. The host took 
him in charge, and the good Samaritan paid the 
bill iu advance. He then gave a strict charge to the 
host to take care of him, and on his return he would 
pay all other expenses incurred. 

This is true friendship — all that is beautiful and 
lovely combined. There was self and prejudice sac- 
rificed on the altar of humanity, goodness and mercy. 
The conduct of this good Samaritan is praisewor- 
thy, and ought to be imitated by men in all ages. 

"Why should a man's feelings be narrow and the 
heart small, when God, the great Creator and Su- 
preme Ruler of the Universe, expresses feelings 
towards man as broad as his universe, and the arms 
of his mighty heart embrace all? Surely a man 
should have care for others; a regard that will leap 
over party lines, national distinctions, diversities of 
color and developed intellects, and embrace all man- 
kind. "When universal benevolence is practiced, 
then a great change will have passed over our 
world, and one law will bind all nations, kindreds 
and tongues and people ot the earth, and that law 
will be the law oi universal brotherhood. 



PART FOURTH 



PATRIARCHS MILITANT. 



^^^^S^i7 




CHAPTER I. 

PREFATORY. 

Fraternal societies have, many of them, attained 
large proportions in this country, and yet but few 
of them have reached the growth of the Independ- 
ent Order of Odd Fellows. There has been with 
many of them a much more imposing show, espec- 
ially by the advanced membership. 

Our Order was established in the United States in 
1819, and the various degrees were instituted at 



PREFATORY. 385 

different times and passed through various changes 
until the five degrees were established and contin- 
ued for several years with but little variation in the 
ritualism, or change in the floor work in the confer- 
ring of the degrees. 

The first of the five degrees following the initi- 
ation was devoted to Charity; the second to Mutual 
Relief; the third to Friendship; the fourth to Broth- 
erly Love, and the fifth to Truth; and to each one 
of these degrees was given a color, and the regalia 
worn by the membership, if on a street parade, was 
marked by the color indicating the degree. White 
indicated the strength of the Lodge or Lodges as 
to the members who were of the initiatory and of 
the First or White degree; the white regalia trimmed 
with Pink indicated the member who had advanced 
to the Second or Pink degree ; the regalia trimmed 
with Blue, those who had advanced to the Third 
or Boyal Blue degree; the regalia trimmed with 
Green, those who had advanced to the Fourth or 
Remembrance degree, and the regalia trimmed with 
Scarlet, those who had advanced to the Fifth or 
Scarlet degree. 

The Encampment department of Odd Fellowship 
consisted of three degrees, viz : Patriarchal, Golden 
Rule and Royal Purple, and these were also dis- 
tinguished by colors, and these three degrees were 
an exemplification of the motto of the Order,. 
" Friendship, Love and Truth," as well as the vir- 
tues of "Faith, Hope and Charity." This depart- 
ment of Odd Fellowship was called Patriarchal 
because the mottos were exemplified according to 



386 MONITOR AND GUIDE. 

the practice of the patriarchal times. Friendship 
was taught in the way of hospitality to a stranger, 
Love in an exemplification of the Golden Kule, and 
Truth by a mimic journey to represent human life 
in its various stages and parts from childhood to 
old age. 

To those degrees was added, as has been set forth 
in the manual, the Degree of Eebekah, which was 
intended to identify woman with the Order, and 
it has grandly accomplished that end. 

But the last addition that has been made to the 
Independent Order of Odd Fellows is the Patriarchs 
Militant, which is but the continuation of the Uni- 
formed Patriarchs, which added greatly for many 
years to the imposing appearance of the Order on 
parade. 

This degree is the end of the successful effort to 
compete with other fraternities in imposing appear- 
ance and ceremonies. 



UNIFORMED PATRIARCHS. 387 

CHAPTER II. 

UNIFORMED PATRIARCHS. 

The first time the subject of a patriarchal uni- 
form was brought before the Grand Lodge of the 
United States was in 1870, during the administra- 
tion of Grand Sire Farns worth. It was contem- 
plated from the first that none but those who had 
reached the Royal Purple degree should be "Uni- 
formed Patriarchs." He submitted his annual 
report as Grand Sire to the Grand Lodge of the 
United States and referred to the questions that 
had been propounded to him in the interim of the 
session, and among them the following answer he 
had given : " No regalia is legitimate except that 
prescribed by law; chapeaux, crooks, sword and 
belt, and all military paraphernalia not so pre- 
scribed, are accordingly inadmissible. 

It was during that session of the Sovereign Grand 
Lodge that Representative Perkins offered a reso- 
lution on that subject which was referred to the 
legislative committee and they reported the follow- 
ing, which was adopted: "The Grand Lodge has 
decided that chapeaux, crooks, swords and belt are 
inadmissible as regalia. We do not suppose that it 
is proposed to adopt any head-dress as a regalia of 
the Order, but simply to secure in a given locality 
a uniformity in that portion of the dress of persons 
appearing in public processions. We think such a 
course would not be a violation of any law of the 



388 MONITOR AND GUIDE. 

Order, and recommend the adoption of the resolu- 
tion that Subordinate Encampments, when they 
appear in public may wear such uniform style of 
head-dress as may be approved by the Grand Patri- 
arch of the jurisdiction." 

This report of the legislative committee became 
law, and under it, that same year, certain patriarchs 
notable in the Eastern States put on and claimed to 
wear as a uniform style of head-dress, without the 
approval of the Grand Patriarch, chapeaux, etc., 
declared inadmissible. This was a perversion of 
law and considered direct insubordination. It was 
on this account that the Grand Patriarchs of Maine 
and other jurisdictions wrote to the acting Grand 
Sire, Ered D. Stuart. He accordingly" issued the 
following proclamation, which the laws of the- 
Order made it his duty to issue : 

"I. O. 0. F. ) 

" Office of the M. W. Grand Sire, f 
" To all whom it may concern: 

" Whereas, at the September session, in 1870, of 
the R. W. Grand Lodge of the United States, held 
at the city of Baltimore, State of Maryland, it was 
formally resolved that no regalia is legitimate except 
that prescribed by law. Chapeaux, crooks, swords* 
and belts, and all military paraphernalia not so pre- 
scribed, are accordingly inadmissible. 

"And whereas, nevertheless, it has been made 
known to me that in some jurisdictions under color 
of a resolution which authorizes uniformity in 
head-dress, passed at the same session, chapeaux,. 
swords, etc., are being worn. 



UNIFORMED PATRIARCHS. 389 

"Now, therefore, I, Fred D. Stuart, M. W. Grand 
Sire, by authority of law, do hereby officially declare 
such practice to be wholly illegal and improper, and 
do direct all Grand Patriarchs to take order in the 
premises accordingly. 

" Done at the City of Washington, D. C, this 
14th day of February, 1871, and of our 
Order the 52d. 

"Fred D. Stuart, 

" Grand Sire. 

This was not hostility or opposition to a uniform, 
but it was opposition to a disregard of law — and in 
proof of this the same Grand Sire says: "I beg 
to say that I am in favor of an improved regalia for 
the patriarchal branch of the Order of Odd Fel- 
lows, and I recommend that this subject be referred 
to the consideration of a special committee." This 
action and expression of the Grand Sire was ap- 
proved by an important committee of which Judge 
Fitzhugh, of Virginia, was chairman, and his 
report closed with an expressed and clear opinion 
that the members of our Order were and would 
prove themselves to be law-abiding, and he recom- 
mended that nothing more be done at that session 
on the subject. 

At the Sovereign Grand Lodge the next year, 
1872, there were no petitions, memorials or requests 
from any Grand Body or Subordinate Lodge, or 
from any individual patriarch, on the subject of 
uniform, and the only way the subject came before 
the body that year was by the following preamble 



390 MONITOR AND GUIDE. 

and resolution offered by Representative of Massa- 
chusetts : 

" Whereas, The wearing of a uniform style of 
dress on occasion of street parade by the Encamp- 
ments of several jurisdictions has proved a great 
success in securing memberships, inspiring interest 
and adding largely to the financial operations of 
this branch of the Order; 

44 Resolved, That Encampments be permitted to 
wear such style of street uniform on parade as may 
be sanctioned by the Grand Encampments of their 
respective jurisdictions." 

The special committee to whom this preamble 
and resolution was referred consisted of Rand, of 
Massachusetts, Robinson, of Virginia, White, of 
New York, Harmon, of California, Sharp, of Iowa, 
Trapp, of Kentucky, and Fletcher, of New Hamp- 
shire. 

The report of this committee will be found on 
page 5527 of the journal, and ends as follows: 

"Resolved, That Encampments be permitted to 
wear such styles of street uniform on parade as. 
may be sanctioned by the Grand Encampments of 
their respective jurisdictions, but under no circum- 
stances shall the funds of an Encampment be appro- 
priated to meet any expense incurred thereby." 

This report was adopted unanimously and this 
was the first time this kind of legislation was asked 
for, and it was asked for hj a single member of the 
Sovereign Grand Lodge, and not by a petition or 
memorial coming from a grand jurisdiction or any 
body of patriarchs. Thus all Grand Encampments 



UNIFORMED PATRIARCHS. 391 

had the power conferred upon them of authorizing 
the uniforms of patriarchs in their jurisdictions if 
desired. It will thus appear that within two years 
from the time this subject was broached in the 
Sovereign Grand Lodge and on the first application 
full and absolute powers were conferred upon every 
Grand Encampment in every State of the Union 
to adopt such style of uniform for street parade as 
it preferred. 

One year later, in 1873, the Sovereign Grand 
Lodge was asked by resolution of one of the Rep- 
resentatives from Ohio to report at the next session 
a full uniform for street parade, and the resolution, 
without a dissenting voice, was adopted and a com- 
mittee for that purpose was appointed. The com- 
mittee was a judicious one, consisting of Represent- 
atives Turner, of Ohio, Tecknor, of Illinois, Shields, 
of Alabama, Driscoll, of Rhode Island, and Nich- 
olson, of Pennsylvania. 

The purpose of the committee was to have the 
same uniform throughout the United States, for 
different jurisdictions had chosen different styles; 
uniformity was desired. 

The above committee reported substantially the 
present uniform in 1874. It was satisfactory to the 
Sovereign Grand Lodge and was adopted by subse- 
quent legislation. It has undergone some minor 
changes but they were of little importance. In 
1875 there were no changes asked for, and none of 
any particular consequence in 1876. There was 
some discussion during the yeartouching the fringe 
upon the baldric and a uniform cap. 



392 MONITOR AND GUIDE. 

In 1877 a committee was appointed to prepare 
tactics and drill and report at the next session. In 
1878 the committee reported in favor of Col. S. S. 
Eddy's tactics and drill, and their report was 
adopted. But up to this time there had been no 
new degree suggested on the floor of the Sovereign 
Grand Lodge. The Uniformed Patriarchs had 
organized themselves into voluntary drill associa- 
tions all over the country and had adopted by-laws 
for their government and were doing well and 
growing rapidly. The Encampment branch of the 
Order had increased from 1,059 Encampments in 
1870, to 1807 in the year 1878, being, in seven 
years, an increase of 748 Encampments, while the 
membership during the same time had gone from 
56,370 to 84,161. This was certainly a large 
increase. 

In 1878 the question of uniform assumed a new 
phase in the Sovereign Grand Lodge. It was man- 
ifest to some at least that these voluntary associa- 
tions of Uniformed Patriarchs should have charters 
and, as organizations, be in some manner allied to, 
and become a part of the Patriarchal branch of 
the Order, and Representative J. W. Stebbins sub- 
mitted the following resolution, which was referred 
to the legislative committee: 

" Resolved, That the Grand Encampments of the 
various jurisdictions within whose territorial limits 
companies of Uniformed Patriarchs have been or 
shall be organized, are hereby empowered to organ- 
ize Subordinate Encampments and to issue charters 
to them, as uniformed, mixed, or ununiformed 



UNIFORMED PATRIARCHS. 393 

Encampments, and to provide suitable constitution 
tmd laws for their proper government as such." 

At the same session two of the Representatives 
from Wisconsin presented the action of the Grand 
Encampment of that State, with the following res- 
olution, which was also referred to the legislative 
•committee : 

" Resolved, That there be added to the Encamp- 
ment branch of the Order a fourth degree, to which 
none but Royal Purple Degree Members .shall be 
eligible and to which the uniform prescribed by this 
•Grand Lodge shall be the regalia w T orn,and to which 
no member can be admitted without uniform." 

The above two propositions brought the question 
in two new forms before the legislative committee 
•of the Sovereign Grand Lodge; both involved rad- 
ical changes in our organic work. The first would 
involve the least changes and would require no new 
.ritual, no new secret work, no new charter, as the 
present one could be used by the mere insertion of 
the word uniform, and hence would save thousands 
•of dollars expense to the brotherhood besides giving 
an additional degree to the Encampment branch of 
the Order. 

Two years later, in 1880, the legislative commit- 
tee did report in favor of it in substance. In 1 878 
the committee reported against it. There was a 
majority and a minority report; the latter was pre- 
sented by J. W. Stebbins, and in the minority 
report was the following language : " It is impossi- 
ble for the uniform to be worn with any credit to 
the wearers unless they organize and drill so that 



394 MONITOR AND GUIDE. 

their movements shall be as beautiful and uniform 
as their dress. In the absence of any rules and reg- 
ulations for their organization and government in 
such drill by this Grand Body, or power conferred 
upon Grand Encampments to grant charters and 
frame constitution and laws for their proper govern- 
ment, the Uniformed Patriarchs have been driven 
to the necessity of forming outside organizations; 
for that purpose. These are beyond the control 
and independent of Subordinate or Grand Encamp- 
ments." 

In 1878 there were several Representatives who- 
belonged to the Uniformed Patriarchs, and yet none 
of them, except J. W. Stebbins, said anything in 
favor of an additional degree, or of giving power to- 
Grand Encampments to charter Uniformed Encamp- 
ments, but part of them believed that Grand 
Encampments had that power. 

In 1879 J. W. Stebbins offered the following pre- 
amble and resolution, which was referred to the 
judiciary committee: 

" Whereas, A difference of opinion exists as to- 
whether or not Grand Encampments have the 
authority to issue charters to, and frame laws for 
the proper organization and control of Subordinate 
Encampments under their jurisdiction, such as the 
legislation of this Grand Lodge in 1874 and in 1878 
prescribing a strict uniform to be worn, and tactics 
and drill for public parades; therefore, 

" Resolved, That Grand Encampments, under their 
present powers and authority, do charter Encamp- 



UNIFORMED PATRIARCHS. 395 

merits and pass suitable laws for their government 
as such." 

In May, 1879, the Grand Encampment of Ohio 
asked for legislation to the same effect, and it was 
presented by their Representatives, but the Sover- 
eign Grand Lodge refused to endorse the same. 
The effort was renewed by J. W. Stebbins, in 1880,, 
by the presentation of the following resolution: 

" Resolved, That State Grand Encampments be 
and are hereby authorized to charter Uniform Sub- 
ordinate Encampments as such, and to make suit- 
able laws for their government." 

The committee to whom the resolution was re- 
ferred reported favorable, and the report was. 
adopted unanimously. This opened the way for all 
associations of Uniformed Patriarchs to apply for a 
charter " and organize as a Uniformed Camp" with 
all the necessary laws for their government and 
drill. 

In 1881 a call for a degree comes up from many- 
jurisdictions, showing a general desire for it, and a. 
special committee reported favorable to it. Just at 
this time the Supreme Temple of the Patriarchal 
Circle comes to notice and the action of the Sover- 
eign Grand Lodge began against it and continued 
until it was suppressed. 

Within nine months from the time the Uniformed. 
Degree was given to the Order, nearly twice as 
many Uniformed Degree Camps were instituted, 
with a larger membership than the "Patriarchal 
Circle" had attained during the years of its disloyal 
existence, and during these nine months every- 



396 MONITOR AND GUIDE. 

41 Circle," save one, in all the New England States, 
had surrendered its charter. 

In 1884, two years after the adoption of the Mili- 
tary Degree, it was found to need revision and per- 
fecting, as most new degrees do. There were many 
requests from the Uniformed Degree Camps asking 
various changes, and they were referred to a special 
committee of three, one of whom was known to 
have been a member of the circle. It was the pur- 
pose to so frame the revision of the degree as to 
open wide the door to Patriarchal Circles that 
desired to conform to the law in its spirit. Now, 
this was done fully in the report of the degree 
called "Patriarchs Militant," which was adopted at 
the Sovereign Grand Lodge in 1885. 

This degree places all Uniformed Degree Camps 
of the Order and all Patriarchal Circles upon pre- 
cisely the same footing, up to January 1, 1886. Up 
to that time all could obtain charters, rituals, and 
necessary outfits, at a nominal cost. This left the 
door wide open from the session of the Sovereign 
-Grand Lodge until January 1st for all to return to 
full loyalty who desired to do so, having been in 
the Patriarchal Circle.* 

*We are indebted for the facts we haye given in this history to P. G. Rep. 
J. W. Stebbins, who nobly defended our Order in the controversy regarding 
^the Circle. 



LEGISLATION. 392 

CHAPTER III. 

LEGISLATION. 

It was at the September session of the Sovereign 
Grand Lodge in 1884 that the appointment of a 
committee was authorized to give the Uniformed. 
Degree legislation. The Grand Sire appointed a 
committee of three who were required to report at 
the next session. The committee consisted of Rep- 
resentative Albin, of JSew Hampshire, Representa- 
tive Underwood, of Kentucky, and Representative 
Sterns, of Minnesota. The chairman of this com- 
mittee, Representative Albin, prepared in the main 
the ritualism, but Lieut. Gen. Underwood, of Ken- 
tucky, prepared the military tactics and movements 
of the "Patriarchs Militant." The members are 
called "Chevaliers," and the association is called 
" Canton," and the three principal officers of the 
Canton are: (1) Captain or Commandant, (2) Lieu- 
tenant, and (3) Ensign. Representative Under- 
wood, of Kentucky, resigned his position on the 
committee, having been elected Lieutenant General, 
and Representative Perkins, of Massachusetts, was 
appointed to fill the vacancy. 

To become a member of the Patriarchs Militant 
there are certain qualifications necessary for all: 

1. A brother must be a Patriarch of the Royal 
Purple Degree, and for continuance in membership 
must be in good standing in a regular Encampment, 
of Odd Fellows in some jurisdiction. 



,398 MONITOR AND GUIDE. 

2. For enrollment on the roster of a Canton of 
the Patriarchs Militant, there must be a certificate 
•of membership and good standing in a Subordinate 
Encampment, with the signatures of the Chief 
Patriarch and Scribe of the Encampment and an 
impress of the Encampment seal. 

3. Applications must be made in the form pre- 
scribed by the laws governing a Canton; the applica- 
tion must be considered, and a three-fourths vote is 
^necessary to elect to membership. 



DEGREE. 399 

CHAPTER IV. 

DEGREE. 

This beautiful degree commences where the Royal 
Purple Degree leaves off, and it presents an epitome 
of all that has gone before. 

Abraham's residence was on the plains of Mamre> 
where he was at one time visited by angels and 
informed of the coming destruction of Sodom and 
Gomorrah — Admah and Zeboim — the cities of the 
plains. He entertained the angels hospitably and 
royally and interceded for Lot, his kinsman, who 
lived in Sodom. 

After the conquest of the country by the five 
confederate kings and the taking of Lot and his 
household as prisoners of war, he armed his 
" trained servants," born in his own house, and pur- 
sued the confederates, and, overtaking them, he 
conquered them and re-took the captives and spoils 
and returned, when Melchezedek, the King of 
Salem, met him and blessed him, and received the 
proffer on the part of Abram of a portion of the 
spoils he had taken. 

In receiving this degree we represent one of the 
Patriarch's trained servants, who proves himself as 
such, and becomes a chevalier in" Patriarchs Mili- 
tant," and that includes the knightly rank. 

The Patriarchs were all shepherds watching their 
own flocks. They had supreme authority in their 
households; but they were also warriors and re- 
quired all the members of their household to take 
part with them in settling disputed questions and in 
the conquest of their enemies. 



400 MONITOR AND GUIDE. 



CHAPTER Y. 



IN SEPTEMBER, 1887. 



The legislation concerning the " Patriarchs Mili- 
tant" was important. It consisted of the presentation 
of the action of the military council of the last 
session, also the correspondence of the Lieutenant 
General, on which he based the preparation of the 
ceremonies of " Decoration of Chivalry " upon the 
members of Cantons, as also the "Decoration of 
Chivalry upon a lady." This was referred to an 
appropriate committee and reported upon, and was 
endorsed by the Sovereign Grand Lodge. 

The report of the Grand Sire on the subject of 
the Patriarchs Militant and the report of the Lieu- 
tenant General were considered and adopted, thus 
making the Patriarchs Militant a distinct depart- 
ment of Odd Fellowship, and opening up the way 
for interest on the part of ladies in the reception 
of the " Decoration of Chivalry." 



APPENDIX, 



AN ALPHABETICAL TABLE OF THE PROPER NAMES IN THE OLD AND 

NEW TESTAMENTS ; WITH THEIR PROPER PRONUNCIATION 

AND EXPLANATION OK LEADING SIGNIFICATION. 



In those words whose pronunciation can not be mistaken by any one, such as 
Abner, Addon, Assos, &c, only the accentuation is marked. 

In the explanation of the different names, attention has been given to the leading 
meaning, whether simple or metaphorical; and the reader is here presented 
with the converse of each signification, such as 'Abiah, the Lord is my Father, 
or the Father of the Lord;" "Eliam, the people of God, or the God of the 
people ; " because in the Hebrew, as in most of the oriental languages, the 
choice of these meanings is determinable principally by the juxtaposition of the 
words as they stand in different sentences, and by other circumstances of a sim- 
ilar kind. 

AARON, Ay-ron, lofty, mountainous. 

Abandon, the destroyer. 

Abagtha, Ab-ag'-tha, father of the wine-press. 

Abana, Ab-ay '-nah, stony. 

Abarim, AtZ-a-rim, passages. 

Ab / aron, strength. 

Ab'ba, father. 

Ab / da, a servant. 

Ab'di, my servant. 

Abdiel, Al/ -de-el, a servant of God. 

Ab'don, a servant. 

Abed-nego, A-bed f -ne-go, a servant of light. 

A'bel, vanity, vapor, mourning. 

Abel-beth-maachah, Ay ' -bel-beth-ma-ay* '-kah, mourning of the house 

of Maachah. 
A'bel-ma'im, the mourning of the waters. 

Abel-meholah, Ay* '-bel-me-h</-lah, mourning of weakness, of sickness. 
Abel-mizraim, Ay-bel-miz-ra'-i??i, the mourning of the Egyptians. 
A'bel-shit'tim, mourning of the thorns. 

26' 



402 



APPENDIX. 



A'bez, an egg, money. 

Abi, A'-be, my father. 

Abiah, Ab-i'-ah, the Lord is my father. 

Abi'ahil, the father of light or praise. 

Abi-albon, Ab-e-aV-bon, intelligent father. 

Ab'iam, the father of the sea. 

Abi-as'aph, a gathering or consuming father. 

Abiathar, Ab-i'-a-thar, excellent father. 

A'bib, green fruits, ears of corn. 

Abi'dah, father of knowledge. 

Abi'dan, father of judgment. 

Abiel, Ab/-e-el, God my father. 

Abiezer, Ab-e-e'-zer, father of help. 

Abi^ezrite, Ab-e-ezf -rite . 

Abigail, AV-e-gal, the joy of the father. 

Abi-gibeon, the father of the cup, the father of Grbeoa. 

Abihail, Ab-e-hay'-il, the father of strength. 

Abi'hu, he is my father, or his father. 

Abi'hud, the father of praise or confession. 

Abijah, Ab-7-jah, the will of the Lord. 

Abi'jam, father of the sea. 

Abilene, Ab-e-le'ne, the father of the apartment, or of mourning. 

Abimael, Ab-be-mo.y-cl, a father sent from God, my father comes 
from God. 

Abimelech, Ab-im'-me-lck, father of the king. 

Abinadab, Ab-in'-na-dab, father of willingness, my father is a prince. 

Abinoam, Ab -in' -no-am, father of beauty or comeliness, my father 
is beautiful. 

Abiram, Ab-i'-ram, a high father, father of fraud. 

Abishag, AbZ-be-shag, ignorance of the father. 

Abishai, Ab-bish'-a-i, the present of my father, the father of tV sac- 
rifice. 

Abishalom, Ab-bish'-a-lom, the father of peace, the recompen^ of 
the father. 

Abishua, Ab-bish'-u-a, father of salvation or of magnificence. 

Abishur, AI/-be-shur, the father of the wall or of uprightness. 

Abital, AI/-be-tal, the father of the dew. 

Abitub, At/-be-tub, father of goodness. 

Abiud, AlZ-be-ud, father of praise. 

Ab'ner, father of light, the son of the father. 

A'braham, the father of a great multitude. 

A'bram, a high father, the father of elevation. 

Ab'salom, father of peace. 

Accad, Ak'-ad, a pitcher, a sparkle. 

Accho, Ak'-ko, close, pressed together. 

Aceldama, A-keF-da-mah, the field of blood. 

Achaia, A-ka/-yah, grief, trouble. 

Achaicus, A-kaV-e-ktis, a native of Achaia. 

Achan, Achar, A'-kan, A'-kar, he that troubles and bruises. 

Achbor, A¥-bor, a rat, bruising. 

Achim, A'-ktm, preparing, confirming, revenging. 



APPENDIX. 



403 



Achir, A'-ker, the brother's light. 

Achish, A'-kish, thus it is, how is this ? 

Acmetha, Ak'-me-ihah. 

Achor, A'-kor, trouble. 

Achsah, Afr-sah, adorned, bursting of the veil. 

Achshaph, Ak-shaph, poison, tricks, one that breaks, the brim of 

any thing. 
Achzib, Ak'-zib, liar, one that runs. 
Adadah, Ad'-a-dah, the testimony of the Assembly. 
Adah, Ayf-dak, an assembly. 
Adaiah, AiV-a-yah, the witness of the Lord. 

Adaliah, Ad-a-l/ah, one that draws water, poverty, cloud, death. 
Ad'am, earthy, taken out of red earth. 
Adamah, Ad' '-da-mak, red earth. 
Adamy, Ad'-da-my, my man, red, earthy. 
A / dar, high, eminent. 

Adbeel, Ad'-be-el, a vapor, a cloud of God, a vexer of God. 
Ad'di, my witness, adorned, passage, prey. 
Ad / don, basis, foundation, the Lord. 
Adiel, Ad'-i-el, the witness of the Lord. 
Adin, Ad'-din, adorned, dainty. 
Adithaim, Ad-e-tkay'-im, assemblies, testimonies. 
Adlai, Ad-la/'i, my witness, my ornament. 
AcKmah, earthy, red earth. 

Admatha, Ad' ' -?rm-t/iah, a cloud of death, a mortal vapor. 
Ad / nah, rest, testimony, eternal. 
Adona'i, my Lord. 
Adoni-bezek, Ad / -o-ne-bee / -zek, the lightning of the Lord, the Lord 

of Bezek. 
Adonijah, Ad-o-n/-jah, the Lord is my Master. 
Adonikam, Ad-o~ny 'kam, the Lord is raised, my Lord hath raised 

me. 
Adoniram, Ad-o-nf '-ram, my lord is most high, the Lord of might 

and elevation. 
Adoni-zedek, Ad / -o-ne-zee / -dek, justice of the Lord. 
Adoraim, Ad / -o-ray / -zm, strength or power of the sea. 
Adoram, Ad'-o-ram, their beauty, their power, their praise. 
Adrammelech, Ad-ram'-me-lek, the cloak or glory of the king. 
Adramyttium, Ad-ra-mif-te-um, the court of death. 
Adria, A/-dre-ah, the name of a city, which gives name to the 

Adriatic sea, now the gulf of Venice. 
AMriel, the flock of God. 

Adullam, Ad-uF-lam, their testimony, their prey, their ornament. 
Adum^mim, earthly or bloody things. 
^Eneas, praised. 

Agabus, Ag'-ga-bus, a locust, the feast of the father. 
Agag, A/-gag, roof, floor. 
A^agite, of the race of Agag. 
Aga 7 pse, love-feasts. 
Agar, see Hagar. 
AgKe, a valley, deepness. 



404 APPENDIX. 

Agrippa, A-grif-pah, one who at his birth causes great pain* 

A'gur, a stranger, gathering. 

A'hab, the brother of the father. 

Aha'rah, a sweet brother, an odoriferous meadow. 

Ahar'hel, another host, another sorrow, the sleep of the brother. 

Ahasba'i, trusting in me, brother compassing. In Syriac, a brother 

' of age. 

Ahasuerus, A-kas-u-e'-rus, prince, chief. 

Ahava, A-JiayS-vaJi, essence, generation. 

A'haz, one that takes and possesses. 

Ahaziah, A-ha-z^-ah, possession, vision of the Lord. 

Ahi, my brother, my brethren. 

Ahiah, A-hy-ah, brother of the Lord. 

Ahiam, A-hy-am, brother of the mother, brother of the nation. 

Ahian, A-hy'-an, brother of wine. 

Ahie'zer, brother of assistance. 

Ahi / hud, a brother of vanity, a brother of praise. 

Ahijah, the satru as Ahiah. 

Ahikam, A-hy-kam, a brother that raises up. 

Ahi'lud, a brother a born. 

Ahim'aaz, brother of the council. 

Ahi'man, a brother prepared. 

Ahimelech, A-kim'-me-tek, my brother is a king. 

Ahimoth, A'-he-moth, brother of death. 

Ahin'adab, a willing brother, a brother of a vow, brother of the- 

prince. 
Ahinoam, A-hin'-no-am, the beauty and comeliness of the brother. 
Ahi'o, his brother, his brethren. 
Ahio. See Achio. 

Ahira, A-hy-rah y brother of iniquity or of the shepherd. 
Ahiram, A-hy-mm, brother of craft, protection. 
Ahisamach, A-his-sa-mak, brother of strength or of support. 
Ahishabar, A-hiJ-sa-bar, brother of the morning or dew, brother of; 

blackness. 
Ahi / shar, brother of a prince. 
AhithopheL A-hitf-to-fel, brother of ruin or folly. 
Ahi'tub, brother of goodness. 
Ah/lab, which is of milk, is fat. 

Ah'lai, beseeching, sorrowing, beginning, brother to me. 
Aho'ah, a thistle, a thorn, a fish-hook, brotherhood. 
Aho'hi, a living brother, my thistle or thorn. 
Aho'lah, his tabernacle, his tent. 

Aholiab, A-h(/-le-ab, the tent or tabernacle of the father. 
Aholibah, A-ho' '4e-bah, my tent and my tabernacle in her. 
Aholibamah, A-h& ' -le-bay-mah, my tabernacle is exalted. 
Ahran. See Charan. 

Ahu'mar, a meadow of waters, brother of waters. 
Ahu'zam, their taking possession, vision. 
Ahuz'zah, possession, apprehension, vision. 
Ai, or Hai, Ay-i, mass, heap. 
Ai'ah, a raven, a vulture, alas ; where is it ? 



APPENDIX. 405 

Ai'ath, an hour. 

A'in, an eye, a fountain. 

Aioth, the same as Ai. 

Ajalon, Ad'-ja-lon.) a chain, strength, a stag. 

Ak'kub, the print of a foot where any creature hath gone, supplan- 

tation. 
Alamraelech, Al-anZ-me-lek, God is king. 
Al'cimus, strong, of strength. 

Al'emeth, a hiding, youth, worlds, upon the dead. 
AKemis, strength. 

Alexander, one that assists men, one that turns away evil. 
Alexandria, Al-ex-an' '-dre-a, the city of Alexander. 
Alleluia, Al-le-ltf '-yah, praise the Lord. 
A'lian, high. 
AHon, an oak. 

Allon-bachuth, AV •lon-bak / -kulh, the oak of weeping. 
Almo / dad, measure of God. 
AFmon, hidden. 

AKmon-diblathaim, a hiding, a heap of fig-trees. 
Alpha, AF-fah, the first letter of the Greek alphabet, marked A. 
Alpheus, Al-fe'-us, a thousand, chief. 
A'mad, a people of witness, people everlasting. 
Am'alek, a people that licks up or uses ill. 
AmaKekites, people descended from Amalek. 
A'mam, mother, fear of them, people. 
Amana, Am-ay' -nah, integrity and truth. 

Amariah, Am-a-ry^-ah, the Lord says, the excellency of the Lord. 
Amasa, Am-a/sah, a forgiving people, the burden of the people. 
Amaziah, Am-a-z/-ah, the strength of the Lord. 
A'ini. See Amam. 
Am'mah, my people. 
Ammi, iJie same as Ammah. 
Ammihud, Am'-me-hud, people of praise. 
Amminadap, Am-min'-na-dab, prince of the people, a people that 

vows. 
Ammishaddai, Am? -me-shad' day-i, the people of the Almighty. 
Am'mon, the son of my people. 

Am / monites, a people descended from Benammi, son of Lot. 
Am'non, faithful and true, foster father. 
Amon, Ay-mon, faithful, true. 
Am'orite, bitter, a rebel, a babbler. 
Amos, Ayf-mos, loading, weighty. 
Amoz, Ay-moz, strong, robust. 

Amphipolis, Am-fip-polis, a city encompassed by the sea. 
Amplias, Am'-flle-as, large, extensive. 
Am'ram, an exalted people, handfuls of corn. 

Amraphel, Am'-ra-fel, one that speaks of hidden things or of ruin. 
Am'zi, strong, mighty. 
A'nab, a grape, a knot. 

Anah, AyS-nah, one who answers or sings, poor, afflicted. 
Anak, AyS-nak, a collar, an ornament. 



406 APPENDIX. 

Anakims, An'-ak-ims. See Anak. 

Anammelech, An-am'-me-iek, answer, song of the king. 

A'nan, a cloud, a prophecy. 

Ananias, An-a-ny'-as, the cloud of the Lord. 

Anathoth, An' -a-thoth, answer, affliction. 

Andrew, An'-dnte, a stout and strong man. 

Andronicus, An-dron'-ne-kus, a man excelling others. 

Aner, A)/-ner, answer, strong, affliction. 

An'na, gracious, merciful. 

An / nas, one that answers, that afflicts. 

An'tichrist, an adversary to Christ. 

Antioch, An'-te-ok, instead of a chariot. 

An-'tipas, against all. 

Antipatris, An-te-pay-lris, against his own father. 

Apelles, A-pel'-lees, to exclude, to separate. 

Aphek, Ay-fek, a stream, vigor. 

Apollonia, Ap-po-l</-ne-ah, perdition. 

ApoFlos, one that destroys and lays waste. 

Apollyon, A-pol' '-le-on, one that exterminates or destroys. 

Apphia, Af'-e-aJi, that is fruitful. 

Appii-forum, Ap/ -pe-i-fo' -rum, a town so called from Appius Claud- 
ius, whose statue was erected there. 

Aquila, Ak'-we-laJi, an eagle. 

Ar, awakening, uncovering. 

Arabia, evening, a place wild and desert ; mixtures, because this 
country was inhabited by different kinds of people. 

Arabian, an inhabitant of Arabia. 

A'rad, a wild ass, a dragon. 

A'ram, magnificence, one that deceives. 

Arrarat, Ar'-ra-rat, the curse of trembling. 

Araunah, A-raiiZ-nah, ark, song, curse. 

Ar'ba, the city of the four. 

Archelaus, Ar-ke'-lay-us, the prince of the people. 

Archippus, Ar-kip'-pus, governor of horses. 

Arcturus, Ark-tew' -rus , a gathering together. 

Ard, one that commands. 

Areli, Ar-e'-lie, the light or vision of God. 

Areopagite, A-re-op'-a-gyte, belonging to the council called Areopa- 
gus. 

Areopagus, A-re-op'-a-gus, the hill of Mars ; a place where the mag- 
istrates of Athens held their supreme council. 

Aretas, A-re'-tas, one that is agreeable or virtuous. 

Ar'gob, a turf of earth, curse of the well. 

Ariel, Ay'-re-el, the altar, light, lion of God. 

Arimathea, Ar-re-ma-the' -ah, a lion dead to the Lord. Ramath, or 
Ramah, a city where Samuel dwelt. 

Arioch, Ar'-e-ok, long, your drunkenness, your lion. 

Aristarchus, A-rts-taP-kus, the best prince. 

Aristobulus, A-ris-tol/-bu-Ius, a good counsellor. 

Armageddon, Ar-ma-ged'-don, the mountain of Megiddo, of the gos* 
pel,, of fruits. 



APPENDIX. 407 

Armenia, Ar-mS-ne-ah, a province which is supposed to take its 

name from Aram. 
Ar'non, rejoicing, their ark. 

Ar'oer, heath, tamarisk, the nakedness of the skin or of the enemy. 
Ar'pad, the light of redemption, that lies down. 
Arphaxad, Ar-fak's-ad, one that heals or releases. 
Artaxerxes, Ar-taks-erk^s-es, in Hebrew, Artachsasla, the silence of 

light. 
Artemas, Ar^-ie-mas, whole, sound. 
Asa, Aj/sah, physician, cure. 
Asahel, As'-a-el, the work or creature of God. 
Asaiah, As'-a-i-ah, the Lord hath wrought. 
Asaph, Ay-saf, one that assembles together. 
Asenath, As / -e-nalh, peril, misfortune. 
A'shan, vapor, smoke. 
Ash'dod, inclination, a wild open place. 
Ash'er, blessedness. 
As'hiel, the work of God. 

Ashima, Ash'-e-mah, crime, position, fire of the sea. 
Ashkenaz, Ash'-ke-naz, a fire that distils or spreads. 
Ashtaroth, Ash' '-la-roth, flocks, riches. 
Ash'ur, one that is happy. 
Ash'vath, making vestments. 
Asia, Ay'-she-a, muddy, boggy. 
As'kelon, weight, balance, fire of infamy. 
Asnap'per, unhappiness, fruitless. 
Assir, prisoner, fettered. 
As'sos, approaching. 
Assyria, As-si^-re-a. 
Assyrian, As- sir* -re- an. 
Asyncritus, A-sin'-kretus, incomparable. 
A'tad, a thorn. 

Ata'roth, crowns, counsel of'making full. 
Athaliah, Ath-a-i/-ah, the time of the Lord. 
Athenians, Ath-e^ '-ne-ans •, inhabitants of Athens. 
Ath'-ens, so called from Athene, Minerva. 
Attalia, At-ta-iy-ah, that increases or sends. 
A / ven, iniquity, force, riches. 
Augustus, increased, majestic. 

Azariah, Az-a-r/-ah, assistance, he that hears the Lord. 
Azekah, Az-e^-kah, strength of walls. 
Az-gad, a strong army, a gang of robbers. 
Aznoth-tabor, Az' '-noth-tay '-bor, the ears of Tabor, of choice, purity, 

contrition. 
Azo / tus, the same as Ashdod. 
A'zur, he that assists, is assisted. 

Baal, Ba/-al, he that rules and subdues. 

Baalah, Ba/-al-ah, her idol, a spouse ; the name of a city. 

Baal-berith, Bay /t al-be'-rith, idol of the covenant. 



14:08 APPENDIX. 

Baal-gad, Bay'al-gad', the idol of the troop, the Lord is master of 
the troop. 

Baal-hamon, Ba/-al-ha/-mon, one that rules a multitude, a popu- 
lous place. 

Baal-hazer, Bcr/-al-ha/-zer, lord of court, a possessor of grace. 

Ba'al-her'mon, the possessor, or destruction of a thing devoted to 
God. 

Ba'ali, my idol, or master. 

Ba / alim, idols, masters. 

Ba'alis, a rejoicing, proud lord. 

Baal-meon, Bay'-al-me'on, the idol, the master of the house. 

Baal-peor, Bay / -al-pe / -07% master of the opening. 

Baal-perazim, Bay '-al-per* '-a-z:'m, master, or god of divisions. 

Baal-shalisha, Bay '-al-shal' '-e-shah, the third idol, the third husband. 

Baal-tamar, Bay* -al-lay' -mar, master of the palm tree. 

Baal-zebub, Bay^-al-zZ-bub, the master of flies. 

Baal-zephon, Bay'-al-ze'-fon, the idol of the north, secret 

Baanah, Ba/-a-nah, in the answer, in affliction. 

Baa / rah, a flame, purging. 

Baashah, Ba-a/shah, in the work lie that demands, who lays weste. 

Ba'bel, confusion, mixture. 

Babylon, Bal/-be-lon. See Babel. 

Babylonians, Bab-be-lo'-ne-ans. 

Babylonish, Bab-be-lc/ -nish. 

Baca, Bay'-kah, mulberry tree. 

Bahurim, Ba-heu/-rem, choice, warlike. 

Ba'jith, a house. 

Balaam, Baf-lam, the old age or ancient of the people, without the 
people. 

Bala'dan, one without rule or judgment, ancient in judgment. 

Ba'lak, who lays waste, who laps. 

Ba'mah, an eminence. 

Barabbas, Bar-ab'-bas, son of the father, or of confusion. 

Barachel, BaS-a-kel, who blesses God. 

Barachias, Bar'-a-ky-as, the same as Barachel. 

Barak, thunder, in vain. 

Bar-je'sus, son of Jesus. 

Bar-jo'na, son of Jona or of a dove. 

Barnabas, the son of the prophet or of consolation. 

Barnabas, son of return, of rest, of swearing. 

Bartholomew, a son that suspends the waters. 

Bartimeus, Bar-te-me'-tts, the son of Timeus or of the honorable. 

Baruch, Bay'-ruk, who is blessed, who bends the knee. 

Barzillai, Bar-zi¥-la-i, made of iron, son of contempt. 

Ba'shan, in the tooth, in the change or sleep. 

Bashemath, Bash f -e-math, perfumed, in desolation. 

Bath-sheba, Bath-shS-bah, or Bath'-she-bah, the seventh daughter, 
the daughter of an oath. 

Bathshu'a, the daughter of salvation. 

Be'dad, alone, in friendship. 

Be'dan, only, in the judgment. 



APPENDIX. 409 

Seel-zebub, Be-el'-ze-bub. See Baal-zebub. 

Beer, Be / -er, a well, the name of a city. 

Beer-lahai-roi, Be* -er-la-ha/ -e-roy , the well of him that liveth and 
seeth me. 

T3eer-sheba, Be'-er-she'bah, the well of an oath, of satiety, the sev- 
enth well. 

Be'kah, half a shekel. 

Bel, ancient, nothing, subject to change. 

Belial, Bee / -lc-al, wicked, the devil. 

Ltelshaz'zar, master of the treasure. 

Belteshaz'zar, who lays up treasures in secret, secretly endures pain 
and pressure. 

Benaiah, Ben-ay -yah, son of the Lord, the Lord's building. 

.Ben-am / mi, the son of my people. 

Benha / dad, the son of Hadad, of noise. 

Benjamin, the son of the right hand. 

Ber/jamite, a descendant of Benjamin. 

Benoni, Ben-(/-ny, son of my grief. 

Be / or, burning, mad, beast. 

Berachah, BeS-a-kah, blessing. 

LSerasa, Be-ree / -ah, heavy. 

Be'rith, covenant. 

Bernice, Ber-ny-se, one that brings victory. 

IBe'sor, glad news, incarnation. 

Be / tah, confidence. 

IBethabara, Beth-ab'ba-rak, the house of passage, of anger. 

"Bethany, the house of song, of affliction, of obedience, the grace 
of the Lord. 

Beth-a'ven, the house of vanity, of strength. 

Beth-birei, Beth-bir' '-re-i, the house of my Creator. 

.Beth'-car, the house of the lamb of knowledge. 

.Beth-da'gon, the house of corn, of the fish, of the god Dagon. 

TBeth-diblathaim, Beth-dib-la-thay-im, the house of dry figs. 

Bethel, the house of God. 

Bethelite, Beth'-el-tie, an inhabitant of Bethel. 

Be / ther, division, in the turtle, in the trial. 

Bethes'da, the house of effusion, of pity. 

Beth-e'zel, a neighbor's house. 

"Beth-gamul, Beth' -gay-mid, the house of recompense, of the weaned, 
of the camel. 

Beth-haccerem, Belh-hak'-ke-rem, the house of the vineyard. 

Tteth-ho'ron, the house of wrath, of the hole, of liberty. 

"Bethjesh'imoth, the house of desolation. 

Beth'-lehem, the house of bread, of war. 

Beth-lehem-ephratah, BetJi'le-hem-eff-ray'-tah, or eff'-ro-tah. 

rBethMehem-ju'dah. 

Beth'-lehemite, an inhabitant of Bethlehem. 

Beth-pe / or, the house of gaping. 

-Bethphage, Beth'-fa-je, the house of the mouth, of early figs. 

Eethsaida, Betk-say-dah, the house of fruits of hunters. 

■BetV-shan, the house of the tooth, of change, of sleep. 



410 .APPENDIX. 

Beth-she'mesh, the house of the sun. 

Bethuel, Beth-ew'-el, filiation of God. 

Beulah, Bew'~lah, married. 

Bezaleel, Bez-a-le^-el, in the shadow of God. 

Be'zek, lightning, in chains. 

Bichri, Butf-vy, firstborn, in the ram. 

Bid'kar, in compunction, in sharp pain. 

Big / than, giving meat. 

Bil'dad, old friendship: 

BiKhah, who is old, troubled, confused. 

Bir'sha, in evil, son that beholds. 

Bithiah, Be-thy'-ah, daughter of the Lord. 

Bith / ron, division, in his examination, daughter of the SOttg, of an* 

ger, of liberty. 
Bithynia, Be-thin'-e-ah, violent precipitation. 
Blas / tus, one that sprouts and brings forth. 
Boanerges, Bo-a-ne^-jes, the sons of thunder; James and John, the 

sons of Zebedee. 
Bo / az, or Bo'oz, in strength, in the goat. 
Bochim, B</-kim, the place cf weeping, of mulberry trees 
Bo'zez, mud, in the flower, 
Boz'rah, in tribulation or distress. 
Bui, changeable, perishing. 
Buz, despised, plundered. 
Buzi, Be7i/-zye, my contempt. 
Buzite, a descendant from Buz. 

Cabul, Kay-bid, displeasing, dirt. 

Ccesar, SeP-sar, one cut out. 

Cresarea, Ses-a-ree'-a, a bush of hair. 

Caiaphas, Kayf-a-fas, a searcher. 

Cain, Kay^-it. possession. 

Cainan, Ka/-naii, possessor, one that laments. 

Ca'lah, good opportunity, as the verdure. 

Ca'leb, a dog, a crow, a basket. 

Caleb-ephratah, Kay '-leb-ef-ray 'tak, or ef'-ra-tah, a place so called 

by a conjunction of the names of Caleb and his wife Ephratah. 
Calneh, Kal'-tiay, our consummation, all we, as murmuring. 
Cal'no, our consummation, quite himself. 
CaFvary, the place of a skull. 
Cation, his resurrection. 
Ca'na, zeal, possession, nest, cane. 
Canaan, Kay'-nan, a merchant, a trader. The son of Ham, who 

gave name to the land of Canaan. 
Canaanite, Kay'-nan-ite, an inhabitant of Canaan. 
Candace, Kan-day'-se, who possesses contrition. 
Capernaum, Ka-pe^-na-um, the field of repentance, city of comfort. 
Caphtor, Kaf-ior, a sphere, a buckle, a hand, doves, those that? 

seek and inquire. • , 

Cappadocia, Kop-pa-dc/ske-a, in Hebrew, Caphtor. 
Carcas, Ke^-kas, the covering of a lamb. 



APPENDIX. 411 

Carchemish, Kar^-ke-mish, a lamb, as taken away. 

Cai^mel, a circumcised lamb, harvest, vineyard of God. 

Carmelite, Kar'-me-lite, an inhabitant of mount Carmel. 

Car'mi, my vineyard, the knowledge of the lamb of the waters. 

Campus, fruit, fruitful. 

Casiphia, JCa-se-fy-a, money, covetousness. 

Cas / tor, a beaver. 

Cedron, See'-dron or Ke^-dron, black, sad. 

Cenchrea, Senk'-re-a, millet, small pulse. 

Cephas, Se^-fas, or Kee'-fas, a rock or stone. 

Ce'sar. See Caesar. 

Cesarea, Sec-a-ree'-a. See Ceesarea. 

Chalcol, Kal'-kol, who nourishes, sustains the whole. 

Chaldea, Kal-dte'-a, as demons, as robbers. 

Chaldean, Kal-dee'-an, an inhabitant of Chaldea. 

Chaldees, Kal-deez', the same as Chaldeans. 

Charran, Ka^-ran, a singing, the heat of wrath. 

Chebar, Ke'-bar, strength or power. 

Chedorlaorner, Ke' -dor-la-o' -mer, as a generation of servitude. 

Chemarims, Kem f -a-rims, the name of Baal's priests. 

Chemosh, Ke'-mosh, as handling, as taking away. 

Chenania, Ke-iia-n/-ah, preparation, rectitude of the Lord. 

Cherethims, Ker 1 '-etJi-ims , who cuts, tears away. 

Cherethites, Ker'-etJi-itis. See Cherethims. 

Cherith, Kf-rith, cutting, piercing, slaying. 

Chesed, Ife'-sed, as a devil, a destroyer. 

Chileab, Kil'-le-ab, totality or perfection of the father. 

Chilion, Kil'-le-on, finished, complete. 

Chilmad, Kil'-niad, as teaching or learning. 

Chimham, Kim'-Jiam, as they, like to them. 

Chios, Ay-os, open, opening. 

Chisleu, Kis'-lu, rashness, confidence. 

Chittim, Chit'-lim, those that bruise, gold, staining. 

Chiun, Ky'-un, an Egyptian god, whom some think to be Saturn.. 

Chloe, Klc/e, green herb. 

Chorazin, Ko-i'ay'-zin, the secret, here is a mystery. 

Chushan-rishathaim, JCexi/ ' •slian-rish-a-tliay' '-im, Ethiopian, blackness 

of iniquities. 
Chuza, Kew'-zah, the prophet, Ethiopian. 
Cilicia, Sil-ish'-e-a, which rolls or overturns. 
Clauda, Klaii/-daJi, a broken voice, a lamentable voice. 
Claudia, Klaii/ -de-ah, lame. 
Clement, mild, good, merciful. 
Cleophas, JCle</-o-fas, the whole glory. 
Colosse, Ko-los / -see, punishment, correction. 
Coniah, Ko~n/-ah, the strength or stability of the Lord. 
Corinth, which is satisfied, beauty. 
Corinthians, inhabitants of Corinth. 
Cornelius, a horn. 
Coz'bi, a liar, as sliding away. 
Crescens, KreZ-sens, growing, increasing. 



412 



APPENDIX. 



■Crete, Kree^t, carnal, fleshly. 

Cretes, Kree / ts, inhabitants of Crete. 

Cretians, Kre* -she-ans , the same as Cretes. 

Crispus, Kris / pus, curled. 

Cash, Ethiopian, black. 

Cush'an, Ethiopia, blackness, heat. 

Cush'i, the same as Cushan. 

Cyprus, Sy-prtis, fair, fairness. 

Cyrene, Sy-re / -ne, a wall, coldness, meeting, a floor. 

Cyreneans, Sy-re^-ne-ans, people of Cyrene. 

Cyrenius, Sy-re / -ne-us, who governs. 

Cyrus, Sy-rw, as miserable, as heir, the belly. 

Dabbasheth, DalZ-ba-sJuth, flowing with honey, causing infamy. 

Daberath, Dal/-be-rath, word, thing, bee, submissive. 

Da'gon, corn, a fish. 

.Dalmanutha, Dal-ma-nevi/ -tkah, a bucket, leanness, branch. 

Dalmatia, Dal-ma^-she-a, deceitful lamps, vain brightness. 

Damaris, Dam'-a-ris, a little woman. 

Damascus, a sack full of blood, a similitude of burning. 

Dan, judgment, he that judges. 

.Daniel, judgment of God. 

Da'ra, generation, house of the shepherd, companion, race of 

wickedness. 
Darius, Da-r^-us, he that inquires and informs himself. 
Da / than, laws, rites. 
Da'vid, beloved, dear. 
Deborah, a word, a bee. 

Decapolis, De-kaf/-po-lis, a country containing ten cities. 
De'dan, their breasts, friendship, uncle. 
Dedanim, Ded'-aiwm, descendants of Dedan. 
Del'ilah, poor, head of hair, bucket. 
De'mas, popular. 

Demetrius, De-me'tre-us, belonging to Ceres, to corn. 
Der'be, a sting. 

Deuel, De-e-uZ-el, the knowledge of God. 
Diana, Dy-ay-nah, luminous, perfect. 
-Dr'bon, understanding, abundance of building. 
Di'bon-gad, abundance of sons, happy and powerful. 
Didymus, Dicf-e-mus, a twin. 
Di'mon, where it is red. 
Di'nah, judgment, who judges. 
Din'habah, she gives judgment. 
Dionysius, Dy-o-nisk' -e-tts , divinely touched. 
Diotrephes, Di-of '-re-fees, nourished by Jupiter. 
Do / eg, who acts with uneasiness, a fisherman. 
Dor, generation, habitation. 
Dorcas, the female of a roe-buck. 
Do'than, the law, custom. 
Drusilla, Drew-sil'-lah, watered by the dew. 
Oumah, Dew'-mah, silence, resemblance. 



APPENDIX. 41& 

Dura, Deii/-rah, generation, habitation. 

Easter, E/s-ter, the passover, a feast of the Jews. 

E'bal, a heap, collection of old age. 

E'bed, a servant or laborer. 

Ebed-melech, Ee / -bed-me / -lek, the king's servant. 

Eben-ezer, Eb-en' 'ee* '-zer, the stone of help. 

E'ber, one that passes, anger, wrath. 

Ebiasaph, E-by'-a-saf, a father that gathers together. 

Ed, witness. 

E / den, pleasure, delight. 

E / dom, red, earthy, red earth. 

E / domite, a descendant of Esau, of Edom. 

Edrei, Ed'-re-i, a very great mass, cloud, death of the wicked. 

Eg'lah, heifer, chariot, round. 

Eglaim, Eg-lay'-im, drops of the sea. 

Eg / ion, the same as Eglah. 

E'gypt, in Hebrew, Mizraim ; that binds or straitens, that troubles, 
or oppresses. 

Egyptian, an inhabitant of Egypt. 

E / hud, he that praises. 

Ek/ron, barrenness, tern away. 

Ek'ronites, inhabitants of Ekron. 

E'lah, an oak, oath, an imprecation. 

E / lam, a young man, a virgin, secret, an age. 

E'lamites, descendants of Elam. 

E'lath, a hind, strength, an oak. 

El-beth'el, the God of Bethel. 

EFdad, loved or favored of God. 

Elealeh, El-e-ay* '-leh, ascension or burnt offering of God. 

Eleazar, El-e-ay '-zar, the help or court of God. 

El-elohe-Israel, El-el-Jio'-he-lV-ra-el, God, the God of Israel. 

El-ha / nan, grace, gift, or mercy of God. 

Eli, Eli, my God, my God. 

Eli, the offering or lifting up. 

Eli'ab, God my father. 

Eliada, E-lV-a-da, or E-le-ay'-da, the knowledge of God. 

Eliakim, E-ly'-a-kim, the resurrection of God, God the avenger.. 

Eli'am, the people of God. 

Eli'as. See Elijah. 

Eliashib, E-iy-a-shlb, the God of conversion. 

Eliathah, E-ty-a-tliah, thou art my God, my God comes. 

Eliezer, E-le-ee'-zer, help or court of my God. 

Elihoreph, E-le-h(/-ref, the God of winter, of youth. 

Eli'hu, he is my God himself. 

Elijah, God the Lord, the strong Lord. 

Eli'ka, pelican of God. 

E'lim, the rams, the strong, the stags, the valleys. 

Elimelech, E-lim^-me-lek, my God is king. 

Elioenai, El-e-cZ-en-a-i, toward him. are my eyes, my fountains, to- 
ward him is. my poverty or misery. 



414 



APPENDIX. 



JEHphalet, E-lif -fa-lei, the God of deliverance. 

Eliphaz, E-iy-faz, the endeavor of God. 

Elisabeth, E-liz'-a-beth, God hath sworn, the fulness of God. 

Eli'sha, salvation of God. 

Eli'shah, son of Javan - T it is God, God that gives help. 

Elishama, E-lish' '-a-mah, God hearing. 

Elisheba, E-lish'-e-ba. See Elisabeth. 

Elishua, El-e-sIwuZ-ah, God is my salvation. 

Eliud, E-iy-ud, God is my praise. 

Eli'zud, God is my strength, my rock. 

Elka'nah, God the jealous, the reed of God. 

Elmo / dam, the God of measure, of the garment. 

Elna / than, God has given. 

E / lon, oak, grove, strong. 

E'lul, cry, outcry. 

Eluzai, E-lu'-za-i, God is my strength. 

Elymas, El'-e-mas, in Arabic, a magician. 

E'mims, fears of terrors,. people. 

Emmaus, Em-niayS-us, or EnJ-nta-us, people despised. 

Err/mor, an ass. 

E'nam, a fountain or well, the eyes of them. 

En'dor, fountain or eye of generation. 

Ene'as, laudable. 

En-eglaim, En-eg'-lay-im, the eye of the calves, of the chariots, of 
roundness. 

En-gedi, En-g^-dy, fountain of the goat, of happiness. 

En-mish'pat, fountain of judgment. 

Enoch, Ee'-nok, dedicated, disciplined, well regulated. 

Enon, Ee^-non, cloud, his fountain. 

Enos, Ee / -nos, fallen man, subject to all kinds of evil. 

En-rogel, En-rt/-gel, the fuller s fountain. 

En-shemesh, En-she' '-mesh, the fountain of the sun. 

Epaphras, Ep'-pa-fras, covered with foam. 

Epaphroditus, Epaf-ro-dy-tus, agreeable, handsome. 

Epenetus, E-pe-nee'-tus, laudable, worthy of praise. 

Ephah, Ee'-fah, weary, to fly as a bird. 

Ephes-dammim, E'.-fez-dam'-mim, the effusion or drop of blood 

Ephesians, E'-fee-se-ans, the people of Ephesus. 

Ephesus, Ef-fe-stis, desirable ; chief city of Asia Minor. 

Ephphatha, Ef-fa-tha, be opened. 

Eprraim, E^-fra-im, that brings forth fruit or grows. 

E'phraimite, a descendant of Ephraim. 

Ephratah, Eff-ray-tah, abundance, bearing fruit. 

Ephrath, Eff'-rath. See Ephratah. 

Ephrathite, Eff'-rafh-ite, an inhabitant of Ephratah, or a descend- 
ant from Ephraim. 

Ephron, Ef-ron, dust. 

Epicureans, Ep-e-keW '-re-ans ; who gives assistance. 

Er, watch, enemy. 

Eras / tus, lovely, amiable. 

E'rech, length, health. 



APPENDIX. 415 

Esaias, E-za/-e-as. See Isaiah. 

Esar-haddon, E'-zar-had'-don, that binds, joy, or closes the point. 

E'sau, he that does or finishes. 

E'sek, contention. 

Esh-ba'al, the fire of the idol. 

Esh'col, a bunch of grapes. 

Eshtaol, Esh'-ta-ol, stout, strong woman. 

Eshtemoa, Esh-ie-m</-a, which is heard, the bosom of a woman. 

Es'li, near me, he that separates. 

Es'rom, the dart of joy, division of the song, 

Esther, Es/-ter, secret, hidden. 

E / tam, their bird or covering. 

E / tham, their strength or sign. 

E / than, strong, the gift of the island. 

Ethanim, Eth'-ait-im, strong, valiant. 

Ethbaal, Eth-ba/-al, toward the idol, he that rules. 

Ethiopia, Ee-the-cZ-pe-a, in Hebrew, Cush, blackness ; in Greek it 

signifies heat. 
Ethiopians, Ee-the-c/-pe-ans, Africans. 
Eubulus, YntZ-bu-hts, a prudent counsellor. 
Eunice, Yew-n/se, good victory. 
Euodias, Yew-</ -de-as , sweet scent. 
Euphrates, Yew-fray '-tes ; that makes fruitful. 
Euroc'lydon, the north-east wind. 
Eutychus, Yeu/-te-kus, happy, fortunate. 
Eve, living, enlivening. 
Evil-merodoch, Ee* '-vil-me-rt? '-dak, or mer / -o-dak, the fool of Mero- 

doch, despising the bitterness of the fool. 
Ezekiel, E-see'-ke-cl, the strength of God. 
E'zel, going abroad, distillation. 
Ezion-Geber, E' -ze-on-g/ -ber, the wood of the man, counsel of the 

man, of the strong. 
Ez'ra, a helper. 

Fe'lix, happy, prosperous. 
Fes'tus, festival, joyful. 
Fortuna'tus, happy, prosperous. 

Gaal, Gay-al, contempt, abomination. 

Gaash, Gay/ash, tempest, overthrow. 

Gabbatha, Gab'-ba-t/ia, high, elevated. In Greek, lithostrotos, paved 

with stones. 
Ga'briel, God is my strength. 
Gad, a band, happy, armed and prepared. 
Gadarenes, Gad-a-ree'ns, surrounded, walled. 
Gad'di, my happiness, my troop, a kid. 
Gaddiel, Gad'-de-el, goat of God, the Lord is my army. 
Gadites, Gad'-diles, descendants of Gad. 
Gaius, Gay^-e-ws, lord, an earthly man. 
Galatia, Gal-ay -she-a, white, of the color of milk. 
Galatians, Gal-ay* -she-ans, born in Galatia. 



416 AFPENDIX. 

Galbanum, GaF-ba-nzim, a gum, sweet spice. 

Galeed, GaV-e-ed, the heap of witness. 

Galilee, GaV-le-lee, wheel, revolution, heap. 

Galileans, Gal-le-lee'-ans, inhabitants of Galilee. 

GaFlim, who heap up, cover, roll. 

GaFlio, he that sucks or lives upon milk. 

Gamaliel, recompense, camel, weaned of God. 

Gan/madims, soldiers placed in the towers of Tyrus; me* who 
came from Gammade, a town of Phenicia. 

Ga / tam, their lowing, their touch. 

Gath, a press. 

Gath-rin/mon, the press of the granite, exalted press. 

Ga'za, strong, a goat. 

Ge'ba, a hill, a cup. 

Ge'bal, bound, limit. 

Ge'bim, grasshoppers, height. 

Gedaliah, Ged-a-iy-ah, God is my greatness, fringe of the Lord. 

Gehazi, Ge-hay-zye, valley of sight, of the breast. 

Gemari'ah, accomplishment of the Lord. 

Gennesaret, Gen-tus^-a-ret, or fen-ness' '~a-ret> the garden or protec- 
tion of the prince. 

Genubath, Gen'-u-bath, theft, garden or protection of the daughter, 

Ge'ra, pilgrimage, dispute. 

Ge'rah, the twentieth part of a shekel. 

Ge'rar. See Gera. 

Gergesenes, Ger'-ge-seens, those who come from pilgrimage or from 
fight. 

Gerizim, Ger^-re-zim^ cutters. 

Ger'-shom, a stranger there, a traveler of reputation. 

Ger'shon, his banishment, the change of pilgrimage. 

Ge'shur, the sight of the valley, the vale of the ox or the wall. 

Geshurites, Gesh'-u-9ytes, inhabitants of Geshur. 

Ge'ther, the vale of trial, of searching, the press of inquiry. 

Gethsemane, Geth-sem'-a-ne, a very fat valley. 

Giah, Gy-ah, to guide, draw out, a sigh. 

Gibeah, GilZ-e-ah, a hill. 

Gibson, hill, cup, that which is without. 

Gib'eonites people of Gibeon. 

Gideon, he that bruises, cutting off iniquity. 

Gihon, Gy-Jwn, valley of grace, impetuous. 

Gilboa, Gil'-bo-ah, revolution of inquiry. 

Gilead, GiF-le-ad, the mass of testimony. 

Gileadites, Gil ' -le-ad-ites ; the inhabitants of Gilead. 

GiFgal, wheel, revolution, heap. 

Giloh, Gy-loh, he that rejoices, overturns. 

Gilonite, Gy-lo-nite. 

Girgashite, Gir^-ga^skiie, who arrives from pilgrimage. 

Gittite, Git'-tite, a wine press. 

Gob, cistern, grasshopper, eminence. 

Gog, roof, covering. 

Go'lan, passage, revolution. 



APPENDIX. 417 

Golgotha, a heap of skulls. 

Goliath, revolution, discovery, heap. 

Go'mer, to finish, accomplish, a consumer. 

Gomorrah, a rebellious people. 

Goshen, approaching, drawing near. 

Go'zan, fleece, pasture, nourishing the body. 

Grecia, Gree' 'she-a, Greece, the country of the Greeks. 

Grecians, Gree'-she-ans, Greeks, the inhabitants of Greece. 

Gur, the young of a beast, dwelling, fear. 

Gurba / al, the whelp of the governor. 

Habakkuk, Hal/-ak-tik, he that embraces, a wrestler. 

Hachaliah, Hak-a-ly'-ah, who waits for the Lord. 

Hachilah, Hak'-e-lah, my trust is in her. 

Ha'dad, joy, noise. 

Hadadezer, Hay'-dad-ee'-zer, the beauty of assistance. 

Hadad-rimmon, Hay' -dad-rim' -mon, the voice of height, the invoca- 
tion of Rimmon, a god of the Syrians. 

Hadas'sah, a myrtle, joy. 

Hado'-ram, their beauty, power, praise. 

Hadrach, Hay'-drak, point, joy of tenderness, your chamber. 

Hadlai, my defense. 

Ha'gar, a stranger, that fears. 

Hagarenes, Hap-gar-eens, of the family of Hagar. 

Hagarites, Hay'-gar-iles. See Hagarenes. 

Haggai, Hag'-ga-i, feast, solemnity. 

Hag'gith, rejoicing. 

Hak'katan, little. 

Halleluiah, Hal-Ze-lu'-yah, praise the Lord. 

Ham, hot, brown. 

Ha'man, noise, tumult, he that prepares. 

Ha'math, anger, heat, a wall. 

Hammedatha, Ham-med '-a-thah, or Ha?n-me-day / -thah i he that trou- 
bles the law. 

Ha'mon-gog, the multitude of Gog. 

Ha'mor, an ass, clay, wine. 

Ha'mul, godly, merciful. 

Hamu / tal, the shadow of his heat, the heat of the dew. 

Hanameel, Han-am'-e-el, or Han-am-ee'-el^ grace or pity from God- 

Hananeel, Han- an- ee' -el, mercy of God. 

Hanani, Han-ay'-ny, my grace or mercy. 

Hanani'ah, grace or mercy of the Lord. 

Hannah, gracious, merciful, taking rest. 

Ha'noch, dedicated. • 

Ha'nun, gracious, merciful, he that rests. 

Ha'ran, mountainous country, which is enclosed. 

Harbo'nah, his destruction or dryness. 

Ha-rod, astonishment, fear. 

Harosheth, Har'-o-sheth, agriculture, silence, vessel of earth, forest, 

Hashmo / nah, diligence, enumeration, embassy, present. 

27 



418 APPENDIX. 

Ha'tach, he that strikes. 

Havilah, Hav f -e-lah, that suffers pain, brings forth, declares to her. 

Havoth-Jair, Hay-voth-jay / -ir, villages that enlighten. 

Hazael, Haz'-a-el, that sees God. 

Hazarmaveth, Hay-zar-may'-veth, court or dwelling of death. 

Hazelelponi, Hay'-zel-el-pf/ny, shade, sorrow of the face. 

Hazeroth, Haz-ee'-roth, villages, court. 

Ha'zor, court, hay. 

He'ber, one- that passes, anger. 

Hebrews, descended from Heber. 

Hebron, society, friendship, enchantment. 

Hegai, or Hege, Ileg'-a-i, meditation, word, separation. 

He'lam, their army, trouble, or expectation. 

Hel-bon, milk, fatness. 

Heldai, HeV-da-i, or Hel-day f 4, the world. 

He'li, ascending, climbing up. 

HeFkath-haz'urim, the field of strong men, of rocks^ 

He'man, their trouble, their tumult, much. 

Hen, grace, quiet. 

Hepher, Hee'-fer, a digger or delver. 

Hephzi-bah, Hef'-ze-bah, my pleasure. 

Hermes, Mercury, gain, refuge. 

Hermogenes, Her-moj'-e-nes, begotten of Mercury v oi lutr^. 

Her'mon, anathema, destruction. 

Her'monites, the inhabitants of Hermon. 

Herod, Her'rod, the glory of the skin. 

Herodians, He-rcZ-de-ans. 

Hero / dias, the wife of Herod. 

Herodion, He-ro' -de-on, song of Juno. 

Hesh'bon, invention, industry, thought, h^ that hastens to aiicSer- 

stand. 
Heth, trembling, fear. 
HetVlon, fearful, dwelling, his covering'. 
Hezeki'ah, strong in the Lord. 
Hez'ron, the dart of joy, division of the song 
Hiddai, Hid'-da-i, praise, cry. 
Hiddekel, Hid'-de'-kel, a sharp voice, 
Hi'el, the life of God. 
Hierapolis, Hi-er-ap'-po-lis, holy city. 
Higgaion, Hig-gay'-e-on, meditation. 
Hilki'ah, God is my portion, the Lord's gentleness. 
Hil'lel, praising folly, Lucifer. 
Hin'nom, there they are, their riches. 

Hi'ram, exaltation of life, their whiteness, he that destroys. 
Hit'tites, who are broken or fear. 
Hi'vites, wicked, bad, wickedness. 
Ho / bab, favored and beloved, 
Ho'bah, love, friendship, secresy. 
Hog'lah, his festival, his dance. 
Hophni, Hoff'-ni, he that covers, my fist. 
Hor, who conceives, shows. 



APPENDIX. 419 

Ho'reb, desert, destruction, dryness. 

Hor-hagidgad, Hor-ha-gidd' -gad, hill of felicity. 

Hor'mah, devoted to God, destruction. 

Horonaim, Hor-o-nay / -im, anger, raging. 

Horonite, Hor'-o-nyte, anger, fury, liberty. 

Hosea, and Hoshea, Ho-zee'-a, and Ho-shee'-a, Savior. 

Hul, infirmity, bringing forth children. 

HuFdah, the world, a prophetess. 

Hur, liberty, whiteness, cavern. 

Hushai, Hew' -sha-i, their haste, sensuality or silence. 

Huz'zab, molten. 

Hymeneus, Hy-men-ee'-us, nuptial, marriage. 

Ib'har, election, he that is chosen. 

Ichabod, Ik'-a-bod, where is the glory ? 

Iconium, I-k</-ne-um. 

Id'do, his hand, power, praise, witness. 

Idumea, Id-ew-mee'-a, red, earthy. 

Igdali'a, the greatness of the Lord. 

I'jon, look, eye, fountain. 

Illyricum, Il-HS-re-cum, joy, rejoicing. 

Im'lah, plentitude, repletion, circumcision. 

Imman'uel, a name given to our Lord Jesus Christ, signifying God 

with us. 
Im'rah, a rebel, changing. 
India, In'-de-a, praise, law. 

Iphedeiah, If-fe-dy / -ak, or If-fe-dee'-ah, the redemption of the Lord. 
I'ra, city, watch, spoil, heap of vision. 
I'rad, wild ass, heap of descents, of empire. 
Irijah, I-ry'-jah, the fear, vision, or protection of the Lord. 
Isaac, F-zak, laughter. 

Isaiah, I-za/-yah, or I-zay'-ea-ah, the salvation of the Lord. 
Iscah, IZ-kah, he that anoints, or covers. 

Iscariot, Is-kar' '-re-ot, is thought to signify a native of the town of 
Iscarioth. 

Ish/bak, empty, forsaken, abandoned. 

Ishbi-benob, Ish'-by-bee'-nob, he that sits in the prophecy, conversion. 
Ish-bosheth, Isk'-bo-shetk, a man of shame. 

Ishmael, Ish'-ma-el, God who hears. 

Ishmaelites, Ishf -ma-elites , the posterity of Ishmael. 

Israel, Is/ra-el, a prince with God, prevailing with God, that wrest- 
leth with God. 

Israelites, Is* '-ra-el-ites ; the posterity of Israel, or Jacob. 

Issachar, I/sa-kar, price, reward. 

Italian, I-taV-e-an, belonging to Italy. 

Italy, If-ta-le, a Latin word that has its original from vitulus, or 
vitula, "a calf," or from a king called Italus. 

Itr/amar, island of the palm tree, wo to the palm or change. 

Ithiel, Ith'-e-el, God with me, sign. 

Ithream, Ith're-am, excellence of the people. 



420 



APPENDIX. 



Iturea, It-u-ree'-a, which is guarded, a country of mountains. 
Fvah, iniquity. 

Js.a\am,Ja-ay'-lam, hidden, young, man, kids. 

Jaazania, Ja-az-a-ny' -ah, whom the Lord will hear, the balances^ 

the arms. 
Ja / bal, which glides away, produces. 
Jat/bok, evacuation, dissipation. 
JVbesh, dryness, confusion, shame. 
] &besh-gilea.d, Jay-fozh-gil'-e-ad. 
Ja'bez, sorrow, trouble. 

Ja'bin, he that understands, he that builds. 
Jabneel, JaV-ne-el, building, or understanding- of God* 
Jachin, Jay' -kin, that strengthens. 
Ja'cob, he that supplants, the heel. 
Ja'el, he that ascends, a kid. 
Jah, the everlasting God. 
Ja'haz, dispute, going out of the Lord. 
Jahaza, Ja-Jiay-za, the same as Jahaz. 
Jair, Jay'-er, my light, who diffuses light. 
Jairus, Jay'-e-rns, or Ja-i'-rus, is enlightened. 
Jam / bres, the sea with poverty. 
James, the same as Jacob. 
Jan'na, who speaks, who answers, affliction. 
Jannes, Jan'-nez, the same as Janna. 
Japheth, Jay'-fetk^ persuades, handsome. 
Japhia, Ja-fy-ah, which enlightens, groans. 
Ja'reb, a revenger. 

Ja'red, he that descends or commands. 
Ja'sher, righteous. 

Ja'son, he that cures, gives medicines. 
Ja'van, that deceives, clay. 
Ja'zer, assistance, he that helps. 
Je'bus, treads under foot, contemns. 
Jeb'usites, inhabitants of Jebus. 
Jeconi'ah, preparation or steadfastness of the Lord. 
Jeddi'el, the knowledge or joy of God. 
Jedidah, Jed-d/-dah, well-beloved, amiable. 
J edidiah, Jed-e-d/ -ah, beloved of the Lord. 

Jeduthun, Jed-em/ -thun, or Jed'-ew-thun, his law, who gives p^ise~ 
Jegar-sahadutha, JZ-gar-say-ha-devJ-tha, the heap of witnessing. 
Jehoahaz, Je-ho-af-kaz, the prize or possession of the Lord. 
Jeho'ash, the fire or victim of the Lord. 

Jehoiachin, Je-ho/-a-kin, preparation or strength of the Lord. 
]z\io\&fa, Je-Jwy'-a-dah, knowledge of the Lord. 
)€Wo>\^kxm,Je-ho/-a-kim, the resurrection of the Lord. 
Jehon'adab. See Jonadab. • 

Jehc'ram, exaltation, rejected of the Lord. 
Jehosh'aphat, God judges. 
Jehovah, the incommunicable name of God, self-existing. 



APPENDIX. 421 

Jehovah-jireh, J/ •ho-vah-jy / -rey , the Lord will see or provide, will 

be manifested. 
Jeho'vah-nis'si, the Lord my banner. 
Jehovah-shalom, Je-ho' '-vah-shay' '-lorn, or ahaV-lom, the Lord send 

peace. 
Jeho / vah-sham / mah, the Lord is there. 
Jeho / vah-tsid / kenu, the Lord our righteousness. 
Jehu, Je'-liezv, he that is, or exists. 
Jeb.\idi]a.h., y^e-Ziew'-di-ja/i, praise of the Lord. 
Jemi'ma, handsome as the day. 
Jephthah,y^/' / -//z^, he that opens. 
Jephunneh, Je-fun' '-neh, he that beholds. 
Je'rah, the moon, to scent or smell. 
Jerahmeel, Je-ram'-me-el, mercy or love of God. 
Jeremi'ah, grandeur of the Lord. 
Jericho, Jer'-re-ko, his moon, sweet smell. 
Jer'imoth, eminences, he that fears or rejects death. 
Jerebo'am, fighting against, increasing the people. 
Jerubbaal, Jer-ub-bay'-al, he that revenges the idol, let Baal defend 

his cause. 
Jerubbesheth, Je-rubZ-be-sheth, let the idol of confusion defend itself. 
Jerusalem, the vision or possession of peace. 
Jeru'sha, he that possesses the inheritance, exiled. 
Jeshimon, Jt?sh'-e-7iion, solitude, desolation. 
Jeshua, Jesh'-a-a, a Savior. 
J esh\iT\m, JesA-ew'-run, upright. 
Jes'se, to be, my present. 
Jesui, Je^-u-t, who is equal, flat country. 
Jesuites, Jes'-u-ites, the posterity of Jesui. 
Je'sus, the holy name Jesus, Savior, who saveth his people from 

their sins. 
Jether, he that excels, remains, searches. 
Jeth'ro, his excellence or posterity. 
Je / tur, he that keeps, succession, mountainous. 
Je / ush, devoured, gnawed by the moth. 
Jew, Jews, so called from Judah. 
Jewess, Jewish, Jew'ry. 
Jezebel, island of the habitation, wo to the habitation, isle of the 

dunghill. 
Jezrahiah, Jez-ra-hy'-ah, the Lord is the east, the Lord arises. 
Jezreel, Jez'-re-el, or Jez-ree'-el, seed of God, dropping of the friend- 
ship of God. 
Jezreelite, Jez' -re-el-ite , ox Jez-re^-el-ite, an inhabitant of Jezreel. 
Jidlaphj/^-Za/, he that distils, hand? joined. 
Joab, paternity, having a father, voluntary. 
Jo'ah, who has a brother, brother of the Lord. 
Joanna, the grace or mercy of the Lord. 
Jo / ash, who despairs, burns, is on fire. 
Job, he that weeps, cries, or speaks out of a- hollow place. 
Jochebed, Jok'-ke-bed, glorious, honorable, a person of merit, the 

glory of the Lord. 



422 APPENDIX. 

Jc/el, that wills, commands or swears. 

Joezer, Jo-ee'-zer, he that aids. 

Jo'ha, who enlivens and gives life. 

Joha'nan, who is liberal and grants favor. 

John, the gift or mercy of the Lord. 

Jok'shan, hard, difficult, scandalous. 

Jok'tan, small, disgust, weariness, dispute. 

Jon'adab, who acts in good earnest. 

Jonah, or Jo'nas, a dove, he that oppresses. 

Jonathan, given to God. 

Joppa, beauty, comeliness. 

Jo'ram, to cast, elevated. 

Jordan, the river of judgment, that rejects judgment, descent. 

Jo'rim, he that exalts the Lord. 

Jo / se, raised, who exists, or pardons, Savior. 

Joseph, Jo'-sef, increase, addition. 

Joses, JcZ-sez. See Jose. 

Josh'ua, the Lord, the Savior. 

Josi'ah, the fire of the Lord. 

Jo'tham, perfection of the Lord. 

Jubal, Jew'-bal, he that runs, he that produces, a trumpet. 

Jubilee, JevS-be-lee, a feast of the Jews, every fiftieth year ; in He- 
brew, Jobel, a ram's horn, or a trumpet by which the jubilee year 
was proclaimed. 

Ju'dah, the praise of the Lord. 

Ju'das, the same as Judah. 

Judea, Jew-dee' -ah, a country. 

Ju'lia, downy. 

Junius, the same as Julia. 

Ju'nia, from J~zmo, or from Juventus, youth. 

Jupiter, JezcZ-pe-ter, as if it were juvans paler, the father that helpeth. 

Jus'tus, upright. 

Kabzeel, Kat/-ze-el, the congregation of God. 

Ka'desh, holiness. 

Kadesh-barnea, Kay' 'desh-bar' '-ne-a, or bar-nee'-ah, holiness of an in- 
constant son, of the corn, of purity. 

Kad'miel, God of rising. 

Ke / dar, blackness, sorrow. 

Kedemah, Ked'-de-mah, oriental. 

Kedemoth, Ked'-de-moth, old age, orientals. 

Keilah, K/-lah, she that divides or cuts. 

Kemuel, Kem'-u-el, God is risen. 

Ke'naz, this nest, lamentation, possession. 

Ke'nites, possession, lamentation, nest. 

Keren-happuch, JCe?ren-hap'-puk, the horn or child of beauty. 

Kerioth, Ker're-oth, the cities, the callings. 

Keturah, Ke-tew'-rah, he that burns, or makes the incense to fume, 
odoriferous. 

Keziah, Ke-zy'-ah, superfices, angles, cassia. 

Ke'ziz, end, extremity. 



APPENDIX. 423 

Kibroth-hattaavah, Kit/ -roth-hat-tay' -a-vah y the graves of lust. 

Kid'ron, obscurity, obscure. 

Kir, a city, a wall, a meeting. 

Kir-haraseth, Kir-har* '-roseth, the city of the sun. 

Kiriathaim, Kir'-e-ath-ay'-im, the two cities, the callings. 

Kir'jath, city, vocation, lesson, meeting. 

Kirjath-ar'ba, the city of four. 

Kir'jath-a'rim, the city of cities, the city of those that watch. 

Kir / jath-ba / al, the city of Baal, of those that command, of those 

that possess. 
Kirjath-jearim, Kir'-jath-jY-a-rim, the city of woods. 
Kir / jath-san / nah, the city of the bush, of enmity. 
Kirjath-sepher, Kir'-jath-see'-fer, the city of letters, the book. 
Kish, hard, difficult, straw. 
Kish'ron, making sweet, perfuming. 
Kit'tim, they that bruise, gold, coloring. 
Ko'hath, congregation, obedience, to make blunt. 
Kohathites, Ko'-hath-ites, the posterity of Kohath. 
Ko'rah, bald, frozen. 

La'ban, white, shining, gentle. 

Lachish, Lay'-kish, she walks, who exists of himself. 

La'el, to God, to the Almighty. 

Lah'mi, my bread, my war. 

La / ish, a lion. 

La'mech, poor, made low, who is struck. 

Laodicea, Lay-o-de-see'-a, just people. 

Laodiceans, Lay-o-de-see'-ans, inhabitants of Laodicea. 

Lapidoth, Lap' -pe-doth, enlightened, lamps. 

Lazarus, Laz'-za-rus, the help of God. 

Le'ah, weary, tired. 

Lebanon, white, incense. 

Lebbeus, Leb-bee'-us, a. man of heart. 

Lehabim, Le'-ha-bim, or Le-hay f bim, flame, the points of a sword. 

Le / hi, jaw bone. 

Lem'uel, God with them. 

Le'vi, who is held and associated. 

Le'vites, the posterity of Levi. 

Lib'nah, Lib'ni, white, whiteness. 

Lybia, Lib'-e-a, in Hebrew, Lubin, tfae heart of the sea. 

Lybians, LiF-e-ans, the people of Lybia. 

Li'nus, nets. 

Lo-am'-mi, not my people. 

Lo'is, better. 

Lo-ruhamah, Lo-ru-hay'-mah, not having obtained mercy, not pitied. 

Lot, wrapt up, myrrh, rosin. 

Lu'cas, luminous. 

Lucifer, Lu'-se-fer, bringing light. 

Lucius, Lu'-she-us. See Lucas. 

Lud, maturity, generation. 

Luke. See Lucas. 



424 APPENDIX. 

Luz, separation, departure. 
Lycaonia, Ly-ka-o'-ne-a, she-wolf. 
Lyd'da, the name of a city. 
Lysa'nias, that drives away sorrow. 
Lys / tra, that dissolves or disperses. 

Maachah, May'-a-kah, to squeeze. 

Maaseiah, Ma-a-sy-ah, the work of the Lord. 

Macedonia, Mas-se-d(/-ne-a, adoration, prostration. 

Machir, Mayf-kir, he that sells or knows. 

Machpelah, Mak-pee* -lah> double. 

Magdala, Ma^-da-lah, tower, greatness. 

Magdalene, Mag'-da-le'-ne, tower, grand, elevated. 

Ma'gog, roof, that dissolves. 

Magor-missabib, May' -gor-mis* -sa-bib , fear, round about. 

Mahalaleel, Ma-ha-la-lee'-el, he that praises God. 

Mahalath, Ma-hay'-lalh, melodious song, infirmity. 

Mahanaim, Ma-ha-nay' '-im, the two fields or armies. 

Maher-shalal-hash-baz, May' '-er-slial' '-hash' '-baz, making speed to the 

spoil. 
Mah'lah, the same as Mahalath. 
Mah'lon, song, infirmity. 

Makkedah, Ma^-he-dah, adoration, prostration. 
Malcham, MaV-kam, their king. 
Malchi-shua, Mai' '-he-shew' '-ah, my king is a savior. 
Malchus, Mal'-kus, king or kingdom. 
Mam'mon, riches. 

Mam're, rebellious, bitter, that changes. 
Manaen, Man'-a-en, or Ma-nay'-en, a comforter, he that conducts 

them. 
Manas'seh, forgetfulness, he that is forgotten. 
Maneh, May'-neh, a species of money. 
Manoah, Ma-no'-ah, rest, a present. 
Ma'on, house, crime. 
Ma'ra, bitterness. 
Ma / rah, the same as Mara. 
Marcus, polite, shining. 
Mark, the same as Marcus. 
Mars'-hilF, the place where the judges of Athens held their su« 

preme council. # 

Marsha, who becomes bitter. 

Ma'ry, exalted, bitterness of the sea, mistress of the sea. 
Masrekah, Afas'-re-hah, whistling, hissing. 
Mas'sah, temptation. 
Matri, rain, prison. 
Mat'tan, the reins, the death of them. 
Mattathias, Mat-la-thy'-as, the gift of the Lord. 
Mat-that, gift, he that gives. 
Matthew, given a reward. 
Matthias, Ma-th/-as. See Mattathias. 
Maz'zaroth, the twelve signs. 



APPENDIX. 425 

Me-'dad, he that measures, the water of love. 

Me'dan, judgment, process, measure, covering. 

Medes, Mee'ds, people of Media. 

Media, Mee'-de-a, measure, covering, abundance. 

Megiddo, Me-gid'-do, that declares, his precious fruit. 

Megiddon, Me-gid'-don, the same as Megiddo. 

Mehetabel, Me-hel'-ta-ble, how good is God. 

Mehujael, Me-hn-jay'-el, who proclaims God, God that blots out. 

Melchi, Mel'-ky, my king, my counsel. 

Melchizedek, Mel-kiz'-ze-dek, king of righteousness. 

Melita, Me-ly'-ta, or Me-iee'-la, affording honey. 

Memphis, Meiyi'-fis, by the mouth. 

Memucan, Me-mew'kan, impoverished, to prepare, certain, true. 

Menahem, Men'-na-hem, comforter, who conducts them. 

Mene, Mee'fte, who reckons, who is counted. 

Mephibosheth, Me-filZ-bo-sheth, out of my mouth proceeds reproach. 

Me'rab, he that fights, he that multiplies. 

Merari, Me-ray'-ry, bitter, to provoke. 

Mercu'rius, a false god; from the Latin word mercari, "to buy or 
sell," because he presided over merchandise; in Greek, hermes, 
"orator" or "interpreter." 

Merib-baal, Mer-ib'-ba-al, or Mer'-ib-baf-al^ rebellion, he that resists 
Baal, and strives against the idol. 

Meribah, Mer'-re-bah, dispute, quarrel. 

Merodach, Mer'-ro-duk, bitter, contrition ; in Syriac, the little lord. 

Merodach-baladan, Mer' -ro-dak-bal' -la-dan, or ba-lay'-dan, who cre- 
ates contrition, the son of death, of thy vapor. 

Me'rom, eminences, elevations. 

Me'roz, secret, leanness. 

Meshach, Mee'-shak, that draws with force, that surrounds the wa- 
ters. 

Meshech, Mee'-shek, who is drawn by force, shut up, surrounded. 

Meshelemiah, Mesh-el-e-my'-ah, peace, perfection, retribution of the 
Lord. 

Mesopotamia, Mes-o-po-tay' '-me-a, in Hebrew, Aramnahardim, that is, 
"Syria of the two rivers." In Greek it also signifies "between 
two rivers." 

Messiah, Me-s^-ah, anointed. 

Me / theg-am / mah, the bridle of bondage. 

Methusael, Me-thew'-sa-el, who demands his death. 

Methuselah, Me-thew'-se-lah, he has sent his death. 

Mi / cah, poor, humble, who strikes, is there. 

Micaiah, Mi-cay' -e-ah, who is like to God ? the lowliness of God. 

Michaiah, My-kay'-e-ah, Michael, MyS-ka-el, tJie saiiie as Micaiah. 

Michal, My'-kal, who is it that has all? who is perfect? 

Michmash, Mik'-mash, he that strikes, the poor taken away. 

Midian, Mid'-de-an, judgment, measure, covering. 

Midianites, Mid '-de-an-ites ■, people of Midian. 

Mig / dol, a tower, greatness. 

"Mig^Ton, fear, a barn, from the throat. 

MiFcah, queen. 



426 APPENDIX. 

MiFcom, their king. 

Miletum, My-lee' -turn, red, scarlet. 

Mil'lo, fullness, repletion. 

Min'ni, disposed, reckoned. 

Min'nith, counted, prepared. 

Miriam, Mir'-re-am, exalted, bitterness of the sea, mistress of the- 
sea. 

Mis'gab, the high fort or rock. 

Mishael, Mish'-a-el, asked for, lent, God takes away. 

Misrephoth-maim, Mis'-re-foth-ma'-im, the burnings of the waters,., 
furnaces where metals are melted. 

Mitylene, Mit-e-lee'-ne, purity, press. 

MFzar, little. 

Miz'pah, a sentinel, speculation, that waits for. 

Miz / peh, the same as Mizpah. 

Mizraim, Miz-ray'-im, tribulation, in straits. 

Mnason, Nay'-son, a diligent seeker, betrothing, an exhorter. 

Mo'ab, of the father. 

Moabites, Mo'-ab-ites, the descendants of Moab. 

Moladah, Mol'-a-dah, or Mo-lay'-dah, birth, generation. 

Molech, M</-lek, king. 

Moloch, Mo'-lok, the same as Molech. 

Mordecai, Mor' -de-cay, contrition, bitter, bruising; in Syriac, pure- 
myrrh. 

MorFah, bitterness or fear of the Lord. 

Mosera, Mo-see' -ra, Moseroth, Mo-see' -roth, erudition, discipline,. 
bond. 

Mo / ses, taken out of the water. 

Mu'shi, he that touches, withdraws himself. 

My'ra, I flow, pour out, weep. 

Mysia, Mish'-e-a, criminal, abominable. 

Naaman, Na-ay' -man, beautiful, agreeable, that prepares himself 

to motion. 
Naamathite, Na-ay' -ma-thite, of Naamath. 
Naashon, Na-ash'-on, that foretells, serpent. 
Na'bal, a fool, senseless. 
Na'both, words, prophecies, fruits. 
Na'dab, free and voluntary gift, prince. 
Nagge, Nag'-gee, brightness. 

Naharai, Na-ha-/-ra-i, or iVa-ha-ray'-i, my nostrils, hoarse, hot. 
Nahash, Nay'-hash, snake, one that foretells, brass. 
Nahor, hoarse, hot, angry. 
Nahshon, Nay's/ion. See Naashon. 
Na'hum, comforter, penitent, their guide. 
Na'in, beauty, pleasantness. 
Naioth, Nay'-e-oth, beauties, habitations. 
Naomi, Na'-o-my, beautiful, agreeable. 
Naphish, Nay' -fish, the soul, he that refreshes himseif, that respites j. 

in Syriac, that multiplies. 
Naphtali, Naf'-ia-ly, comparison, likeness, that Tight s. 



APPENDIX. 



427 



Narcissus, JVar-szY-sus, astonishment. 

Na / than, who gives, or is given. 

Nathanael, A r a-than / -yel, the gift of God. 

Nathan-melech, Nay* -ihan-me' -lek, gift of the king. 

Na / um. See Nahum. 

Nazarene, Naz-a-ree'n, kept, flower. 

Nazareth, Naz'-a-reth, separated, sanctified. 

Neapolis, Ne-ap'-po-lis, new city. 

Nebaioth, Ne-bay'-yoth, prophesies, fruits. 

Ne'bat, that beholds. 

Ne / bo, that speaks, prophecies, or fructifies. 

Nebuchadnezzar, Neb-eiv-kad-nez'-zar, tears and groans of judgment- 

Nebuzar-adan, A r eb-ew-zar' '-ra-dan, fruits or prophecies of judgment,. 

winnowed, spread. 
Necho, Nef-ko, lame, who was beaten. 
Nehelamite, Ne-hel'-a-myte, dreamer, vale, brook. 
Nehemiah, Ne-he-my'-ah, consolation, repentance, or rest of the' 

Lord. 
Nehiloth, Ne-hee'-loth, flute, hautboy, cornet. 
Nehushta, Ne-hiish'-tah, snake, soothsayer. 
Nehush'tan, which is of brass or copper, a trifle of brass. 
Ner, lamp, brightness, land new tilled. 
Nereus, Nee'-ree-us. See Ner. 
Neri, Nee'-ry, my light. 
Neri'ah, light and lamp of the Lord. 
Nethaneel, Ne-than'-m-el. See Nathanael. 
Nethania, Neth-a-ny-ah, the gift of the Lord. 
Nethinims, N eth' -e-nims , given, offered. 
Nib'haz, that fructifies, to prophesy, to speak. 
Nicanor, Ny-kay-nor, a conqueror, victorious. 
Nicodemus, Nik-o-dee 1 '-mus ; innocent blood ; in Greek, the victory 

of the people. 
Nicolaitans, Nik-o-lay'-e-tanz, the followers of Nicolas. 
Nicolas, Nik'-o-las, victor of the people. 
Nicopolis, Ny-kop'-po-lis, the city of victory. 
Niger, Nyt-jer, black. 
Nirr/rim, leopard, rebellion, change. 
Nim^rod, rebellious, sleep of descent. 
Nim / shi, rescued from danger, that touches. 
Nineveh, Nin'-ne-veh, agreeable dwelling. 
Ninevites, Nin' -ne-vites , people of Nineveh. 
Ni 7 san, banner ; in Syriac, a miracle. 
Nis^och, flight, standard, proof. 
No, a stirring up, a forbidding. 
NoadKah, witness of the Lord. 
No / ah, repose, rest, consolation. # 
Nob, discourse, prophecy. 
No^ah, that barks or yelps. 
Nod, vagabond. 

Noph, Noff, honey comb, a sieve, that drops. 
Nun, son, posterity, durable. 



428 APPENDIX. 

Nymphas, Nim'-fas> spouse, bridegroom. 

Obadi'ah, servant of the Lord. 

O'bal, inconvenience of old age, of the flux. 

/ bed, a servant. 

O'bed-e'dom, the servant of Edom, the Idumean, the laborer of 

the man. 
CKbil, that weeps, deserves to be bewailed, ancient. 
Oc'ran, disturber. 
O'ded, to sustain, to lift up. 
Og, a cake, bread baked in the ashes. 
O'hel, tent, tabernacle, brightness. 
Olympas, O-lim'-pas, heavenly. 
O'mar, he that speaks, bitter. 

Omega, O-niee'-ga, the last letter of the Greek alphabet. 
Om'ri, a sheaf of corn, rebellion, bitter. 
On, pain, force, iniquity. 
O'nan, pain, strength, iniquity. 
Onesimus, Okies' -se-mus, profitable, useful. 
Onesiphorus, On-ne-sif-fo-rus, who brings profit. 
Ophel, O'-fel, tower, obscurity. 
Ophir, O'-fir, ashes. 
Ophrah, Off'-rah, dust, fawn, lead. 
O'reb, a raven, caution, evening. 
Orion, O-ry'-on, the name of a constellation. 
Or'nan, that rejoices, their bow or ark. 
Or'pah, the neck, skull, nakedness of the mouth. 
Oth'ni, my time, my hour. 
Othniel, Oth'-ne-el, the hour of God. 
O'zem, that fasts, their eagerness. 
Ozias, 0-z/-as, strength from the Loru. 

Paarai, Pay'-a-ray, or Pay-a'-ry, opening. 

Padan-aram, Pay* -dan-ay' -raw, Padan of the field, and Aram Syria. 

Pagiel, Pay'-je-el, prevention or prayer of God. 

Palestina, Pal-es-iy'-na, which is covered. 

Pal'ti, deliverance, flight. 

Pamphylia, Pam-fil'-k-a, a nation made up of every tribe. 

Paphos, Pay-fos, which boils, is very hot. 

Pa'ran, beauty, glory, ornament. 

Par'bar, a gate or building belonging to the temple. 

Par'menas, that abides and is permanent. 

Parosh, Pay'-ros/i, a flea, fruit of the moth. 

Parshandatha, Par-shan'-da-tah, revelation of corporeal impurities, 

of his trouble. 
Parthians, Pa-/ -the-ans , horsemen. 
Paruah, Pa-rew'-ah, flourishing, that flies away. 
Parva'im, supposed to be Peru or Ceylon. 
Pash'ur, that extends the hole, whiteness. 
Patara, Pa-ta/-rah, which is trodden under foot. 
Pathros, Path'-ros, or Pay'-thros, mouthful of dew. 



APPENDIX. 429 

PaKmos, mortal. 

Patrobas, Pat'-ro-bas, paternal, that pursues the steps of his father*. 

Pau, Pay'-ew, that cries aloud, appears. 

Paul, PauPus, a worker. His former name was Saul, a sepulchre, 
a destroyer. 

Pedahzur, Ped-ha-zur, savior, strong and powerful, stone of redemp- 
tion. 

Pedaiah, Ped-ay'-e-ah, redemption of the Lord. 

Pe'kah, he that opens, or is at liberty 

Pekahiah, Pek-a-h/ -ah, it is the Lord that opens. 

Pe / kod, noble, rulers. 

Pelati / ah, let the Lord deliver. 

Pe'leg, division. 

Pelethites, PeV-eih-iiez, judges, destroyers. 

Peniel, Pe-nY-el, face or vision of God. 

Penin'nah, precious stone, his face. 

Penu / el. See Peniel. 

Peor, Pee / -or, hold, opening. 

Per'ga, very earthy. 

Per'gamos, height, elevation. 

Perizzites, Pe^-iz-zytes, the name of a people who dwell in villages.. 

Per'sia, Per'sis, that cuts, nail, horseman. 

Peter, a rock, a stone. 

Pethu'el, mouth or persuasion of God. 

Phalec, Fay'-lek. See Peleg. 

Phallu, FaV-lu, admirable, hidden. 

Phalti, FaV-ty, deliverance, flight. 

Phanuel, Fa-new'-el, face or vision of God. 

Pharaoh, Fay'-ro, that disperses, that discovers. 

Pharez, Fay'-rez, division, rupture. 

Pharpar, FaS-par, that produces fruits, fall of the bull. 

Phebe, Fee / -be, shining, pure. 

Phenice, Fe-ny^-se, red, purple. 

Phicol, Fy'-kol, the mouth of all, perfection. 

Philadelphia, FU-a-deV-fe-a, the love of a brother. 

Philemon, Fil-ee'-mcm, or Fy-lee 1 '-?non, that is affectionate. 

Philetus, Fil-eZ-tus, or Fy-lee'-tus, amiable, beloved. 

PhiFip, warlike, a lover of horses. 

Philippi, Fil-lip'-pi, the same as Philip. 

Philistia, Fil-lis / -te-a, or Fy-lis / -tea, the country of the Philistines. 

Philistines, Fil-lis' -tines , or Fy-li/ -tins , those that dwell in villages- 

Philologus, Fil-loV-lo-gus, lover of learning. 

Phinehas, Fin'-ne-has, a bold countenance. ■ 

Phlegon, Fle^-gon, zealous, burning. 

Phrygia, Frif-e-a, dry, barren. 

Phurah, Few'-rah, that bears fruit, that grows. 

Phygellus, Fy-jel'-lus, fugitive. 

Pi-be'seth, the mouth of despite. 

Pi-hahiroth, Py-ha-hi'-roth, the mouth, the pass of Hiroth, the open- 
ing of liberty. 

Prlate, who is armed with a dart. 



430 APPENDIX. 

Pi'non, gem, that beholds. 

Pirathon, PiS-a-thon, his dissipation, deprivation; in Syriac, his 
vengeance. 

Pis'gah, hill, eminence, fortress. 

Pisidia, Py-sid'-e-a, pitch, pitchy. 

Pi'son, changing, doubling, extended. 

Pi / thom, their mouthful, bit, consummation. 

Pi / thon, his mouth, his persuasion. 

PoKlux, a boxer. 

Pontius, Pon'-she-us, marine, belonging to the sea. 

Pon'tus, the sea. 

Poratha, Por'-a-lha, fruitful. 

Porcius, Por* -she-us. 

Potiphar, Pot'-te-far, bull of Africa, fat bull. 

Poti-pherah, Pot-if -fe-rah, or Pot-e-fee / -rah, that scatters or demol- 
ishes trfe fat. 

Prisca, PriZ-kah, ancient. 

Priscilla, Pris-eil'-iah, the same as Prisca. 

Prochorus, Pro¥-o-rus, he that presides ove^the choirs. 

Publius, Pul/-Ze-tis, common. 

Pudens, PetcZ-dens, shamefaced. 

Pul, bean, destruction. 

Pu'non, precious stone, that beholds. 

Pur, lot. 

Puteoli, Pew-lee' -o-ly, a city in Campania. 

Putiel, Petu'-te-el, God is my fatness. 

■Quar'tus, the fourth. 

Raamah, Ray'-a-mah, or Ra-ay'-mah, greatness, thunder, evil, 

bruising. 
Raamses, Ra-am'-ses. See Rameses. 
Rab / bah, powerful, contentious. 

Rab'mag, who overthrows a multitude, chief of the magicians. 
RaVsaris, grand master of the eunuchs. 
Ral/shakeh, cup-bearer of the prince, chamberlain. 
Rachab, Ray'-kab, proud, strong, enlarged. 
Rachal, injurious, perfumer. 
Rachel, Ray-tshel, a sheep. 
Ragau, Ray'-gaw, a friend, a neighbor. 
Raguel, Rag-ew'-el, shepherd or friend of God. 
Ra'hab, proud, strong, quarrelsome. 
Ra'hab, large, extended, public place. 
Rak'kath, empty, spittle. 
Rak'kon, vain, mountain of lamentations. 
Ram, elevated, who rejects. 
Ramah, Ray'-mah, the same as Ram. 
Ramath, Ray-math, raised, lofty. 

Ramathaim-zophim, Ray-math-ay '-im-zo' '-fim, the same as Ramah. 
Ra'math-le'hi, elevation of the jaw bone. 
Rameses, Ram'-e-ses, thunder, he that destroys evil. 



APPENDIX. 431 

Hamiah, Ram-i'ah, exaltation of the Lord. 

Ra'moth, high places. 

Rapha, Ray-fa, relaxation, physic. 

Raphael, Ray-fay-el. See Rephael. 

Raphu, Ray'-few, cured, comforted. 

.Re / ba, the fourth, a square, that stoops. 

Rebek'ah, fat, quarrel, appeased. 

Rechab, Re'-kab, square, chariot, rider. 

Rechabites, Re'-kab-ites, the posterity of Rechab. 

Regem, Re'-gem, that stones, purple. 

Regem-melech, Re-jem'-me-lek, he that stones the king, the purple 

of the king. 
Rehabi / ah, breadth, place of the Lord. 
Re'hob, breadth, extent. 

Rehobo'am, who sets the people at liberty, space of the people. 
Reho'both, spaces, places. 
Return, compassionate, friendly. 
Re'i, my shepherd, companion, my evil. 
Remali / ah, the exaltation of the Lord. 
Rem / mon, greatness, a pomegranate tree. 
Remphan, Rem' -fan, the name of an idol, which some think to be 

Saturn. 
Rephael, Re' -fa-el, the medicine of God. 
Rephaim, Rephaims, Re-fay-im, giant, physician, relaxed. 
Rephidim, Ref'-e-dim, beds, places of rest. 
Resin, Ree'-sen, a bridle or bit. 
Reu, Ree'-ew, his friend, his shepherd. 
Reuben, Rew'-ben, who sees the son, vision of the son. 
Reu'benites, the posterity of Reuben. 
Reuel, Re-ye-nZ-el, shepherd or friend of God. 
Reumah, Re-yew'-mah, lofty, sublime. 
Rezeph, Ree'-zeff, a pavement, burning coal. 
Re'zin, voluntary, runner. 
Re'zon, lean, secret, prince. 
Regium, Ree'-je-um, rupture, fracture. 
Rhesa, Ree'-sah, will, course. 
Rhoda, Ro'-dah, a rose. 
Rhodes, Ro'-des, the same as Rhoda. 
Rib'lah, quarrel that increases or spreads. 
Rim'mon, exalted, pomegranate. 
Riphath, Ry-fath, remedy, release. 
Ris'sah, watering, distillation, dew. 
Riz-pah, bed, extension, coal. 
Rogel, Ro'-Jel, a foot ; in Syriac, custom. 
Romamti-ezer, Ro-mam-te-ee'-zer, exultation of help. 
Ro'man, strong, powerful. 
Rome, strength, power. 
Rosh, the head, the beginning. 
Ru'fus, red. 

Ruhamah, Ru-haf '-mah, having obtained mercy. 
Ru'mah, exalted, rejected. 



432 APPENDIX. 

Ruth, filled, satisfied. 

Sabe'ans, captivity, conversion, old age. 

Sabtecha, Sab'-te-kah, that surrounds. 

Sadoc, just, justified. 

Sa'lah, mission, dart ; according to the Syriac, that spoils. 

Salamis, Sal' -la-mis, shaken, tossed, beaten. 

Salathiel, Sal-ay' -the-el, I have asked of God. 

Sa'lem, complete, peace. 

Sa'lim. See Shalim. 

SaFmon, peaceable, perfect, that rewards. 

Salmone, Sal-m</-ne, peaceable. 

Salome, Sa-l(/-nie. See Salmon. 

Samaria, Sa-may're-a, his guard, prison, or diamond ; in Hebrew, 

Shomeron. 
Samaritans, people of Samaria. 
Sam'lah, raiment, his left hand, his name. 
Sa'mos, full of gravel. 
Samothracia, Sam-c-lhray' 'she-a, an island, so called because it was 

peopled by Samians and Thracians. 
Sarr/son, his «un ; according to the Syriac, his service, here the 

second time. 
SanFuel, heard or asked of God. 
SanbaFlat, bush or enemy in secret. 
Saph, Saff, rushes, end, threshold. 
Saphir, Saf'jir, or Say'-Jir, a city. 
Sapphira, Saf-jy-ra/i, that tells, that writes books. 
. Sa'rah, lady princess of the multitude. 
Sarai, Say'-ray, my lady, my princess. 
Saudis,. prince or song of joy, what remains; in Syriac, a pot or 

kettle. 
Sarep / ta, a goldsmith's shop, where metals used to be melted and 

tried. 
Sar'gon, who takes away protection, who takes away the garden ; 

according to the Syriac, net, snares. 
Sa'ron. See Sharon. 

Sarsechim, Sar-see'-kim, master of the wardrobe, of the perfumes. 
Saruch, Say f -ruk, branch, layer, twining. 
Sa / tan, contrary, adversary, an accuser. 
Saul, demanded, sepulchre, destroyer. 
Sceva, See'-vah, disposed, prepared. 
Scythian, Sith'-e-an, tanner, leather-dresser. 

Se / ba, drunkard, that surrounds ; according to the Syriac, old man. 
Se / bat, twig, sceptre, tribe. 
Se'cundus, the second. 
Se'gub, fortified, raised. 
Seir, See^-er, hairy, demon, tempest, barley. 
Se-lah, a rock. 

Seleucia, Se-leu/ske-a, beaten by waves, runs as a river. 
Semei, Sem'-me-i, or Se-mee'-i, hearing, obeying. 
Se'neh, bush. 



APPENDIX. 433 

Se'nir, a sleeping candle, a changing. 

Sennacherib, Sen-nak'-ke-rib, bush of the destruction of the sword, 
of drought. 

Sephar, See'-far, a book, scribe ; in Syriac, a haven. 

Sepharad, See-fay'-rad, a book, descending, ruling. 

Sepharvaim, Sef-ar-vay' -im, two books, two scribes. 

Se'rah, lady of scent, song, the morning. 

Seraiah, Se-ra-i'-ah, or Se-ra/-yah, prince of the Lord. 

Sergius, Se/-je-us, a net. 

Se'rug. See Saruch. 

Seth, put, who* puts. t 

Shaalbim, Shay-a/b'-z'm, that beholds the heart. 

Shaaraim, Shay-a-ray'-z'm, gates, valuation, hairs, barley, tempests, 
demons. 

Shaashgaz, Shay-ash' -gaz, he that presses the fleece. 

Shadrach, Shay-drak, tender nipple, tender field. 

Sha'lim, fox, fist, path. 

Shalisha, Shal'-e-shah, three, the third, prince. 

ShaFlecheth, a casting out. 

ShaFlum, perfect, peaceable. 

ShaFman, peaceable, perfect, that rewards. 

Shalmanezer, Shal-ma-nee' -zer, peace, tied, perfection and retribu- 
tion. 

Sham'gar, named a stranger, he is here a stranger, surprise of the 
stranger. 

Sam / huth, desolation, astonishment. 

Shamir, prison, bush, less. 

Sham'mah, loss, desolation, astonishment. 

Shammuah, Sham' -mew- ah, that is heard or obeyed. 

Shaphan, Shay'-fan, a rabbit, wild rat, their lip. 

Shaphat, Shay' -fat, a judge. 

Sharai, Shar'-a-z, Sha-rajZ-z, my lord, my song. 

Sharezer, Shar-ee' -zer, overseer of the treasury. 

Sharon, his plain, field, song. 

Sha / shak, a bag of linen, the sixth bag. 

Sha'veh, the plain that makes equality. 

Shealtiel, She-al'-te-el, I have asked of God. 

Sheariah, Shea-ry'-ah, gate or tempest of the Lord. 

She / ar-ja / shub, the remnant shall return. 

She'ba, compassing about, repose, old age. 

Shebaniah, Sheb-a-ny' -ah, the Lord that converts, that recalls from 
captivity, that understands. 

SheVna, who rests himself, who is now captive. 

Shechem, Shee'-kern, portion, the back, shoulders. 

Shedeur, Shee'-de-ur, or Shed'-e-ur, field, destroyer of fire. 

She^ah, that breaks, that undresses. 

Shelemiah, Shel-le-my-ah, God is my perfection, my happiness. 

Sheleph, Shee'-lef, who draws out. 

SheFomith, my happiness, my recompense. 

Shelumiel, Shel-ew-m/-el, happiness, retribution of God. 

28 



434 APPENDIX. 

Shem, name, renown, he that places. 

Shemaiah, Shem-a-i'-ah, or Shem-ay'-yah, that obeys the Lord. 

Shemariah, Shem-a-?y'-ah, God is my guard, diamond. 

Shemeber, Shem'-me-ber, name of force, fame of the strong. 

Shemer, S/iee'-mcr, guardian, thorn. 

Shemida, She-rnyS-da, name of knowledge, that puts knowledge, the 
science of the heavens. 

Sheminith, Shem'me-nith, the eighth. 

Shemiramoth, She-mir' -ra-moth, the height of the heavens, the ele- 
vation of the name. 

Shen, tooth, change, he that sleeps. 

Shenir, Skee'nir, lantern, light that sleeps, he that shows. 

Shephatiah, Shef-a-ty'-ah, the Lord that judges. 

Sheshach, Shee'-shak, bag of flax, the sixth bag. 

Sheshbazzar, Shesh-baz'-zar, joy in tribulation, or of vintage. 

Sheth. See Seth. 

Shether-boznai, Shee' '-ther-boz' '-nai, that makes to rot and corrupt- 

She / va, vanity, elevation, fame, tumult. 

Shibboleth, Shib-bo-leth, burden, ear of corn. 

Shicron, Shy'-kron, drunkenness, his wages. 

Shiggaion, Shig-gay' -yon, a song of trouble. 

Shigionoth, Shig-gy'-on-oth, mournful music. 

Shiloah, Shy-lo'-ah. See Siloah. 

Shi'loh, sent, the apostle. 

Shi'loh, peace, abundance. 

Shilonite, Shy'-lo-nyte, of the city of Shiloh. 

Shimeah, Shim'-me-ak, that hears, that obeys. 

Shimei, Shim'-me-i, that hears, name of the heap, my reputation. 

Shimshai, Shim'-shay, my sun. 

Shinar, Shy'-nar, the watching of him that sleeps, change of the city. 

Shiphrah, Shif-rah, handsome, trumpet, that does good. 

Shi / shag, present of the bag, of the pot, of the thigh. 

Shit'tim, that turns away, scourges, rods. 

Sho'a, tyrants. 

Sho / bab, returned, turned back. 

Sho / bach, your bonds, your nets, his captivity ; according to the; 
Syriac, a dove-house. 

Shochoh, Sho'-koh, defense, a bough. 

Shoshan'nim, lilies of the testimony. 

Shu'ah, pit, humiliation, meditation. 

Shu'al, fox, hand, fist, traces, way. 

Shu'hite, a descendant of Shuah. 

Shu'lamite, peaceable, perfect, that recompenses. 

Shu'namite, a native of Shunem. 

Shu'nem, their change, their sleep. 

Shur, wall, ox. 

Sru/shan, lily, rose, joy. 

Shu'thelah, plant, verdure, moist pot. 

S,ib / mah, conversion, captivity, old age, rest. 

Sichem, Sy / -ke7n. See Shechem. 

Si'don, hunting, fishing, venison. 



APPENDIX. 435 

Sigionoth, Sig-gy-o-noth, according to variable tunes. 

Siphon, rooting out, conclusion. 

Si'-hor, black, trouble, early in the morn. 

Si'las, three, the third. 

Siloas, Sil'-o-as, or Sy-lo-as, Siloam, Sil'-a-am, or Sy-l</-am„ sent, 

dart, branch. 
Siloe, Sil-o-e, or Sy-/c/-e, the same as Siloas. 
Silva'nus, one who loves the woods. 
Sim'eon, that hears or obeys. 
Si / mon, that hears or obeys. 
Sin, bush. 

Sinai, Sy'nay, or S/-nay-i, bush ; according to the Syriac, enmity. 
Si / nim, the south country. 
Si'on, noise, tumult. 
Si'rah, turning aside, rebellion. 
Sirion, Sif^-re-on, a breastplate, deliverance. 
Sisera, Si/se-rah, that sees a horse or swallow. 
Si / van, bush, thorn. 
Smyrna, myrrh. 

So, a measure for grain or dry matters. 
So'coh, tents, tabernacles. 
So'di, my secret. 

Sodom, Sod'-dom, their secret, their lime, their cement. 
Sodomites, Sod'-dom-ites, inhabitants of Sodom. 
SoKomon, peaceable, perfect, one who recompenses. 
Sopater, So-pa/-ter, who defends or saves his father. 
So'rek, hissing, a color inclining to yellow. 
Sosipater, So-se-pay^-ter. See Sopater. 
Sosthenes, Sos / -the-nes, a strong and powerful savior. 
Spain, rare, precious. 
Stachys, Sta^-kis, spike. 
Stephanas, Stef-fa-nas, a crown, crowned. 
Ste'phen, the same as Stephanas. 
Suc'coth, tents, tabernacles. 

Suc / coth-be / noth, the tabernacles of young women. 
Suk'kims, covered, shadowed. 
Sur, that withdraws or departs. 
Susan'na, a lily, a rose, joy. 
Susi, Su'~sy, horse, swallow, moth. 
Sychar, SJZ-kar, the name of a city. 

Syene, Sy-etS-ne, bush ; according to the Syriac, enmity. 
Syntyche, Sin'-te-ke, that speaks or discourses. 
Syracuse, Sir'-ra-kewse, that draws violently. 
Syria, Sir^-re-a, in Hebrew, Aram, sublime, deceiving. 
Syriac, Syrian, Sir^-re-ak, St^-re-an, of Syria. 
Syrians, Sz'r^-re-ans, inhabitants of Syria. 
Syro-phenician, Sy-ro-fe-nish'-e-an, purple, drawn to. 

Taanach, Tay-a-nak, or Ta-ay-nak, who humbles or answers thee. 

Tab'bath, good, goodness. 

Tabeal, TayS-be-al, or Tab-ee'-al, good God. 



436 APPENDIX. 

Tabeel, Tayf'-be-el, or Tab-ee f -el, the same as Tabeal. 

Taberah, Tab'-e-rah, or Tab-ee / -rak, burning. 

Tabitha, Tal/-e-tha, in Syriac, clear-sighted ; she is also called Dor« 

cas, wild goat. 
Ta'bor, choice; in. Syriac, contrition. 
Tabrimon, Tab're-?7ion, good pomegranate. 
Tad'-mor, palm tree, change. 
Tahapanes, Ta-hap'-pa-nes, secret temptation. 
Tahpenes, Tah'-pe-ms, standard, flight. 
Talitha-cumi, Tal'-le-tha-kew-my, young woman arise. 
Talmai, TaV-may, my furrow, heap of waters. 
Ta'mar, a palm, palm tree. 
Tan/muz, abstruse, concealed. 

Tanhumeth, Tan-hetv'-meth, or Tan-hu'-meth, consolation, repentance 
Taphath, Tay'fath, little girl. 
Tar'pelites, ravishers, wearied. 
Tar'shish, contemplation of the marble. 
Tardus, winged, feathered. 
Tar'tak, chained, bound, shut up. 
Tar'tan, that searches, the gift of the turtle. 
Tatnai, Tat'-nay, that gives. 
Te'bah, murder, a cook. 

Te'beth, the Babylonish name of the tenth month of the Hebrews. 
Te'kel, weight. 

Tekoa, Te-ko'-ah, sound of the trumpet. 
Tel'abid, a heap of new grain. 
Tel-harsa, Tel-haS-sali, heap, suspension of the plough or of the 

head. 
Te'lieth, goodness. 

Tel-melah, Tel'-me-lah, or Tel-mee* -lah, heap of salt or of mariners. 
Te'ma, admiration, perfection. 
Te'man, the south, Africa. 
Te / manite, an inhabitant of Teman. 
Te'rah, to breathe, to scent, to blow. 
Teraphim, Ter'-a-fim, an image, an idol. 
Tertius, Ter'-she-ns, the third. 
TertuFlus, a liar, an imposter. 
Tetrarch, Tet'-rark, or Tee / -trarch, governor of a fourth part of a 

kingdom. 
Thaddeus, Thad-dee / -us, that praises. 
Tha'hash, that makes haste, or keeps silence. 
Tha'mah, that blots out or suppresses. 
Tha'mar. See Taraar. 
Tham'muz. See Tammuz. 
The'bez, muddy, silk. 
Thelasar, The-lasz' -ar, that unbinds and grants the suspension or 

heap. 
Theophilus, The-of-fe-lus, a friend of God. 

Thessalonica, Thes-sa-lo-ny'-kah, victory against the Thessalians. 
Theudas, Thew'-das, a false teacher. 
Thomas, Tom'-mas, a twin. 



APPENDIX 437 

Thum'mim, truth, perfection. 

Thyatira, Thy-a-ty-rak, a sweet savour of labor, or sacrifice of con- 
trition. 

Tiberias, Ti-bee' 'ri-as ; good vision. 

Tiberius, Ti-bee'reus, son of Tiber. 

Tib'ni, straw, understanding. 

Ti'dal, that breaks the yoke. 

Tiglath-pileser, Tig' '-lath-pi-lee' 'ser, that takes away captivity, mirac- 
ulous. 

Tik'-vah, hope, a congregation. 

Timeus, Ti-mee'-us, in Greek, perfect, honorable ; in Hebrew, ad- 
mirable. 

Tim'nath, image, enumeration. 

Timnath-heres, Tim'-nath-hee'-res, image of the dumb. 

Ti'mon, honorable, worthy. 

Timo'theus, honor of God, valued of God. 

Tiphsah, Tif'-sch, passage, passover. 

Tirhakah, Tir'-hay-kah, or Tir'-ha-kah, inquirer, law made dull. 

Firshatha, Tir sha'y-tha, that overturns the foundation; in Syriac, 
that beholds the time. 

Tir'zah, benevolent, pleasant. 

Tish/bite, that makes captives, that dwells. 

Ti / tus, honorable. 

To / ah, a weapon. 

Tob, good, goodness. 

Tob-adonijah, Tob' '-ad-o-ny' -jah, my good God. 

Tobi / ah, the Lord is good. 

To'garmah, which is all bone, strong. 

To'hu, that lives, or declares. 

Toi, 7W, who wanders. 

ToTa, worm, scarlet. 

To'lad, nativity. 

Tophel, To'-fel, ruin, folly, insipid. 

Tophet, To'-fet, a drum, betraying. 

Tro / as, penetrated. 

Trogyllium, Tro-jiV-le-wn, a city in the isle of Samos. 

Trophimus, Trof'-fe-mus, well educated. 

Tryphena, Try-fee'-nah, delicate. 

Trypho / sa, thrice shining. 

Tu'bal, the earth, confusion. 

Tu / bal-ca / in, worldly possession, jealous of confusion. 

Tychicus, Tik'-e-cus, casual, happening. 

Tyran'nus, a prince, one that reigns. 

Tyre, Ty / rus, in Hebrew Sor, or Tzur, strength. 

Ucal, Yev/-kal, power, prevalency. 
Ulai, Yev/lay-i, or Yew-lay, strength. 
Ulam, YeiiZ-lam, the porch, their strength. 
UKla, elevation, holocaust, leaf. 
Un'ni, poor, afflicted. 



438 APPENDIX. 

Uphaz, Yew'-faz, gold of Phasis or Pison. 
Ur, fire, light. 
Urba'nus, civil, courteous. 
TJri, YeuZ-ri, my light or fire. 

Uriah, Urijah, Yew-r/-ah, Yew-r/-jah, the Lord is my light or fire. 
Uri / el, God is my light or fire. 

TJrim and Thummim, Yew' -rim and Thwn' -mim, lights and perfec- 
tion. 
TJz, counsel ; in Syriac, to fix. 
Uz'zah, strength, a goat. 

Uzzen-sherah, Uz'-zeti-shee'-rah, ear of the flesh or of the parent. 
Uz / zi, my strength, my kid. 
Uzzi / ah, the strength of the Lord. 
Uzzi'el, the strength of God. 
Uzzielites, Uz-zy'-el-ites, the posterity of Uzziel. 

Vash'ni, the second. 

"Vash'ti, that drinks, thread. 

Vophsi, Vof-si, fragment, diminution. 

Zaana'nim, movings. 
.Za'bad, a dowry. 
Zab'di, portion, dowry. 
Zaccheus, Zak-kee'-us, pure, justified. 
.Zachari'ah, memory of the Lord. 
Za'dok, just, justified. 
Za'ham, crime, impurity. 
Zair, Zay'-ir, little, afflicted. 
Zal'mon, his shade, obscurity. 
Zalmo'nah, the shade, your image. 
Zalmun'na, shadow, image. 
Zamzum'mins, thinking, wickedness. 
Zano / ah, forgetfulness, this rest. 

Zaphnath-paaneah, Zaf'nath-pay-a-nee'-ah, one that discovers hid- 
den things; in the Egyptian tongue, a savior of ttie world. 
Za / rah, east, brightness. 

Zarephath, Zar're-fath, ambush of the mouth. 
Zare / tan, tribulation, perplexity. 
Za'za, belonging to all ; in Syriac, going back. 
Zebadi'ah, portion of the Lord. 
Ze / bah, victim, immolation. 
Zeb'edee, abundant portion. 
Zebo / im, deer, goats. 
Ze / bul, a habitation. 
Zeb'ulum, dwelling, habitation. 
Zechari / ah. See Zachariah. 
Ze / dad, his side, his hunting. 
Zedeki'ah, the Lord is my justice. 
Zeeb, Zee'-eb, wolf. 
Ze'lek, the noise of him that licks or laps. 



APPENDIX. 439' 

Zelophehad, Ze-l(/fe-ad, the shade or tingling of fear. 

Zelotes, Ze'-lo-les, jealous, full of zeal. 

Ze'zah, noontide. 

Ze / nas, living. 

Zephani / ah, the Lord is my secret, the mouth of the Lord. 

Zephath, Zee'-fath^ which beholds, attends. 

Ze'pho, that sees and observes, 

Zer, perplexity, tribulation, a rock. 

Ze / rah. See Zarah. 

Zeredah, Zer'~e-dah y or Ze-ree'-dah, ambush. 

Ze / resh, misery, stranger. 

Ze / ror, root, that straitens, a stone. 

Zeru'ah, leprous, hornet. 

Zerubbabel, Ze-rub'-ba-bel, banished, a stranger at Babylon, disper- 
sion of confusion. 

Zeruiah, Zer-ew-i'-ah, pain, tribulation. 

Ze / than, their olive. 

Ze'thar, he that examines or beholds. 

Zi'ba, army, fight, strength, stag. 

Zib'eon, iniquity that dwells, the seventh. 

Zib / iah, deer, goat, honorable and fine. 

Zichri, Zic'-ri, that remembers, a male. 

Zid / dim, hunting ; in Syriac, destructions. 

Zi'don, hunting, fishing, venison. 

Zido / nians, inhabitants of Zidon. 

Zif, this, that ; according to the Syriac ? brightness. 

Zik'lag, measure pressed down. 

ZiFlah, shadow, which is roasted, the tingling of the ear. 

ZiFpah, distillation, contempt of the mouth. 

Zim'ran, song, singer, vine. 

Zim / ri, my field, my vine, my branch. 

Zin, buckler, coldness. 

Zi'on, a monument, sepulchre, turret. 

Zi / or, ship of him that watches, ship of the enemy. 

Ziph, Ziff, this mouth, mouthful. 

Zip / por, bird, crown ; according to the Syriac, early in the morn- 
ing, goat. 

Zip'porah, beauty, trumpet. 

Zith'ri, to hide, overturned. 

Ziz, flower, a lock of hair ; according to the Syriac, wing, feather. 

Zi'za. See Zaza. 

Zo'an, motion. 

Zo'ar, little, small. 

Zo'bah, an army, a swelling. 

Zo'har, white, shining, dryness. 

Zohe / leth, that creeps or draws. 

Zophar, Z(/-far, rising early, crown ; in Syriac, sparrow, goat. 

Zo / rah, leprosy, scab. 

Zorobabel, Zo-rob'-ba-bel. See Zerubbabel. 

Zuar, Zew'-ar, small. 



440 APPENDIX 

Zuph, that observes, roof. 
Zur, stone, plan, form. 
'Zuri'el, the rock or strength of God. 
Zurishaddai, Zew' '-ry-shad' '-da-t, the Almighty is my rock, splendor,. 

beauty. 
Zu'zims, the posts of a door, splendor ; in Syriac, departing, money % 

in Chaldee, strong. 



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